Zevachim 63

Today's daf is working daf samech gimel and we are about 15 lines from the bottom of daf samech bet on the base. So more gemara is discussing the mizbeach and then we're going to return to the regular program of the last 2 weeks or so, which is a zev mikov and shells back. So the gemara shall be no you see then we call you as so you mean then you will see then we call you ask you will see the following question. He says is it true that you will see then you will see I and you will see then you will see you will see you will see used to say that there was a little bit of space between the cabbage the ramp leading up to the mizbeach and the mizbeach. Is it true? I will see told him How could you entertain a possibility that there was no space between the cabbage and the mizbeach? I will see the terrace says that you should perform the with the and then the terrace singles out the that was done with the that was done with the that was done with the that. Done with the of the it was it was completely burned it was consumed by the that was done with the what was done with the that? The says the gemara that you will see just like that you throw onto the mizbeach so too you're supposed to throw on the mizbeach. Now if there's a that teaches me you're supposed to throw the presumably argued you will see that what you're supposed to do is you're supposed to take the up the ramp and then there's a little bit of between the ramp and the mizbeach so that you'll have no choice but to throw the so from the cabbage onto the mizbeach. So he said that this that teaches me that there's a you will see with the so don't you do the you will see with the is the source that there must have been a little bit of between the cabbage and the mizbeach. So you mean then you will see then we call you told you will see I'm familiar with this limo. I understand that there's a you will see with the so but who says the is from the cabbage to the mizbeach? I mean you will see I hear that maybe it means that you go next to the fire and instead of placing the into the fire you throw it into the fire. So just because there's a of you will see with the so of the doesn't necessarily mean that the is from the cabbage to the mizbeach. Maybe you're on the mizbeach itself and you're being it into the so. As opposed to placing into the so. Let me ask you a question. When the When the put the into the was the already lit? Was there a fire there or was there no fire there? Everybody knows there was a fire there. So he [snorts] said so it's true you had to do a so. You don't need a to tell me that the didn't have to take the and literally very neatly place it into the so. The was a massive fire. Obviously he had to do a so if there's a a so one of the you that you so that there was a of you the it must be coming to teach me you I wouldn't otherwise know. To tell me you had to do into the actual so I know me it's the only way to do you and be alive to tell the story. So obviously it must be coming to teach me something I wouldn't know which is you the cabbage to the mizbeach. Why would there be a of you will but rather they were separated from the mizbeach itself like so. Literally like a so very very small you will see that how do you know that? Because it says regarding the mizbeach so and so says that there should be nothing around the mizbeach. If there's nothing around the mizbeach how could there be a cabbage attached to the mizbeach? So it must be even the two you will see were not attached to says it's from the word says it was a square a perfect square there's nothing attached to says the gemara that we really need both words. You need and to teach me this so that the two small were not literally attached but they were moved at the very least so So it just says there's nothing around the mizbeach but doesn't tell you anything about the shape of the mizbeach. Maybe the mizbeach was round. So usually means a square but the gemara maybe just means it has four corners but it could be a rectangle. It doesn't necessarily mean that the four sides are going to be equal. That's why the terrace says so but the bottom line is is what the gemara is saying is that just like then cabbage to the mizbeach there was space between the cabbage I got all the one that the king used to walk up to get to the so and so back and the mizbeach itself so too there was an between the two small so and so and the mizbeach. How do you know there was between the cabbage I got all and the mizbeach? It's learned out from so and so so and so that the terrace teaching me that just like the so with the so presumably the is from the cabbage and the mizbeach. How do I know there's a between the small so and so? It's from the word so and so and from the word so. The obvious question which is that once I know so and so and I know so that teaches me there can't be anything attached to the mizbeach. So why do I then need the first so of you will see and the mizbeach together going from to so and so were 62 so and so long. So the mizbeach during so it was 32 so and the cabbage if you attached it to the mizbeach got you to 62 so. So the so is that really what it was? How many so and so so? We know that the mizbeach was 32 and the cabbage was 32. 32 plus 32 back of the envelope arithmetic is 64 it's not 62 says the gemara we had this gemara already earlier. What happened was the cabbage would go over the of the it would cross over the of the as well. So although the mizbeach it's true if you're measuring it from the bottom it's 32 by 32 but the cabbage overlapped with two of the mizbeach as a result it's only 30 plus 32 if you remember the gemara's there was no on the side of the mizbeach. So if there was no on the side of the mizbeach and the cabbage is on the side of the mizbeach so what do you mean it's overlapping the of the so? There is no on the side of the mizbeach. So according to who said that there really was a it just didn't have done them so there was physically a so but according to who said there was no at all so what does it mean? It means it overlapped with the could have would have been should have been had it not been the so and so so as we saw in the previous part but the bottom line is is that that's the way this works out. That's also so and so. He's asking very good. He's asking that the gemara said earlier that the you will [snorts] see the science to the incline of the grams that were made. >> [snorts] >> The exception was the Kevlar of the Miss Bear. The Kevlar show you show almost it was three and a half almost the expert this for its boys to the tap up the schmooze at spa and a third of an expert and what type of expert was a cruiser the thumb. But the bottom line is it was it was a slightly different ratio which incidentally that she says that's how you get to 32 hours of a Kevlar to the Miss Bear. The Miss Bear was 10 hours high. So if you take this ratio that the Gamora just gave up then it would come out that a Miss Bear that's 10 hours tall would have to end up with a ramp that's going to be 32 hours long. What was the the squad behind this? It was partial practical because you have to remember the key out of the walking up the Kevlar they're carrying you know big chunks of animals and there's a lot going on. You have to make sure they don't slip. There's also blood and there's there's different things that can make a little bit dangerous. So there was a science behind it and this was the the slope the incline that's the way it was supposed to be for push it and practice of purposes. So the 32 is based on this methodology. So every single Kevlar you want to know how tall it was so take this ratio back into the formula. You're going to be able to figure out exactly what the size of the Kevlar is. Take a look at the first twist this on [snorts] top of some of the Gamora place they ask a very good smack a cash. Place this ask that he doesn't understand how exactly they made a Kevlar in the Mishka. Now we had him a flight kiss earlier in the pack. This is going to touch on a few things that we've discussed in the last few weeks. We had him a flight kiss with you and how tall the Miss Bear was if you look at the second the possible seems to say that the Miss Bear the one that was made by moisture of the Miss Bear was five hours by five hours and it was three hours tall. Stating that learned between the Miss Bear and the Miss Bear and so just like the Miss Bear the height was twice the length and the width. So to the Miss Bear its height had to be twice the width and the length. I'm being that the width and the length of the Miss Bear was five by five even though the Torah says that the height is three hours really wasn't three hours. What it really was was 10 hours. If the Miss Bear going to was 10 hours tall we had his sheet up only a few days ago. So comes out then that how long of a Kevlar would it have needed? 32 hours because there's a squad behind it. There's a formula. It's the same exact formula that you're going to use for the Miss Bear that was in the base of us because it was the same height. They were both 10 hours tall. So if 10 hours gets you a Kevlar that's 32 hours long that means in the Mishka it would have to be 32 hours long as well. The problem is as far as the problem is is that the entire was 100 hours long by 50 hours wide and we know that the width of the from dawn until dusk. That means the length of the Miss Bear went along the width of the Mishka. According to the model I'm afraid to say that all that the Miss Bear was it's not physically possible because the whole dawn and part of the Miss Bear is only 25 hours. So if it's 25 hours here you have a Miss Bear that's five by five and on a 32 hour ramp it's 37 hours. How you sticking 37 hours? How you sticking 37 hours into into 25 hours? It's not possible and the MS is that even if it was the MS it's also going to be a problem because the MS it's also going to be the Miss Bear we're talking about the actual Miss Bear. So two and a half hours on dawn and two and a half hours and something two and a half plus 32 you still can't make it work. So how according to was there a Kevlar in the Mishka? You the cash up according to the notes that the Miss Bear of moisture of the Miss Bear was 10 hours tall because he learned just like the Miss Bear was one by one so it was two hours tall. This was five by five it had to be 10 hours tall. That means based on the formula of our Gamora right here the Kevlar would have to be 32 hours. If the Kevlar would have to be 32 hours then from dawn until dusk how long is the Miss Bear? It's 37 hours. If it's 37 hours you definitely can't stick the whole thing into dawn and you can't even stick half of it in dawn because it'd be two and a half plus 32 which is 34 and a half. It doesn't stick in 25 hours of width. So how's it going to work? So you have to say the Miss Bear the first Gamora in the The whole Miss Bear wasn't something. If the whole Miss Bear wasn't something so then it's possible the Miss Bear itself the five hours wasn't something and we were able to put the Kevlar protruded into dawn obviously. But says place this it only works for if you do the math. The Miss Bear that the Miss Bear was 10 hours tall based on this formula it would mean that it was a 32 hour Kevlar. The only way this would work is if the Miss Bear itself was which by the way is something but something but I'll tell you something very very interesting and that is the place this is discussing the Kevlar that was in the Mishka. It's interesting she and points out that you'll notice the Torah doesn't say anywhere not in not in or anything about making a Kevlar to the Miss Bear. So we know all the pictures have a Kevlar there's a ramp going up to the Miss Bear. I mean that's how else are you going to get up to the Miss Bear but the Torah doesn't say anywhere that there was supposed to there was supposed to be a Kevlar and she really addresses the order in Torah. It's it's in the middle of a a very long says she as follows I quote the Kevlar this ramp that the used to use to ascend the Miss Bear up official in the Torah doesn't mention it but there is a mark to it and the mark is not Torah but it's in the Torah today. But it's it's in the end of the Torah says when you make a Miss Bear the way the miles on Miss Bear you're not allowed to make steps to go up to the Miss Bear and it says clearly the Miss Bear you have to make sure that it's smooth. Why can't there be steps? So the Miss Bear shouldn't see the of the but I'll go upon him says the mark we see from there that's the mark there was a Kevlar. You want to know what the mark to the Kevlar is when the fact that the Torah says there can't be steps if there's no steps what's there going to be? Must be there's going to be a Kevlar because in safer in the first piece in very bothered with this because that how could you say that this is a is a mark for the Torah Miss Bear? Kevlar Torah Miss Bear that's a right that's telling me what the Miss Bear is supposed to look like from the fact that the Torah says that's a right somehow that there had to be a Kevlar. I am in safer the is very very bothered by that. Says the that the MS is you could have learned a little bit differently than the way says it and that is based on the Gamora we learned yesterday. So yesterday's the Gamora said the Kevlar the the mark and there's four things about the Miss Bear that's mark. Meaning the dimensions of the Miss Bear is not mark. But the fact that the Miss Bear has to have horns or corners it has to have a ramp you saw the they're all mark. What's the squad? Anytime the Torah mentions something and then says the word if we could if it doesn't say that's what the Gamora said the also according to certain that would be mark as well. So she explained where it says with reference to all these things. Kevlar it says and the is referring to the way you ascend the Miss Bear and that is referring to the Kevlar. Says the it's in although says it's true it doesn't say the word Kevlar anywhere in the Torah but you have a Gamora with the Gamora says Kevlar is mark. How do you know Kevlar is mark? It says Kevlar IT SAYS OPEN YOU SEE OPEN means Kevlar. So the says really what I would have said was that the mark that there's a Kevlar is the word open that means that's the door. That's the way that you enter the Miss Bear. It's not a door it's now I would have thought it could be steps. Says the Torah so that's how we know it's not steps it has to be a ramp. But the Kevlar is not the the mark to the Kevlar is a that describes the Torah Miss Bear. It says open Miss Bear. No very ambiguous. You make a ladder how do you do it? So okay so now I come back into what the Torah meant when it said open it must be a so obviously it's a ramp. But it's not the way it says the Miss Bear said from it's the mark to the Kevlar. It is the mark to the Kevlar. It doesn't mention that Gamora of open Miss Bear. It doesn't quote it quotes this that's the source to this and it sounds like she saw everything over here. Everything in the is very bothered by that. That's just the don't go up with steps. I don't know how you're going to get up to the Miss Bear. But but how do you see a mark for the Torah Miss Bear? It says the a double he says what's the the the miles on Miss Bear? Meaning if you're going to build steps you can't walk up those steps. Why? Because you're walking on steps that's on Miss Bear. The steps that are on Miss Bear. The steps that would be attached to Miss Bear wouldn't be on Miss Bear. It would be the way you're getting to our Miss Bear. The miles on Miss Bear sounds like the steps themselves are on Miss Bear. So the from this deal of that the way you're going to get up to the Miss Bear is going to be a Miss Bear. Because otherwise you're not walking on Miss Bear. Must be that there's an extension to the Miss Bear that has a din of mizbeach. It's a chelek of two heads. Kedushas mizbeach. You could do as you could shave them come here over there. It's literally you could be makdir things over there. It has kedushas mizbeach cuz otherwise it wouldn't be like saileh bamayleh mizbeach. Now the Torah says it can't be mayleh. So what is it? Must be it's a kevesh. But you want to know wisdom of currently saileh bamayleh mizbeach that that extension has a din mizbeach. It says on mizbeach. Otherwise it wouldn't be on mizbeach. Otherwise it would be like saileh bamayleh to get to mizbeach. Now they saileh bamayleh and physically as you're walking up the steps, you're being on mizbeach. Regardless of the mishnah so we're discussing the mikdash as well here. And we now turn our attention to mikdash shall minchas. So after mishnah, minchas sayo nikmatz is bakol makom ba'azarah. The minchas the kmitzah was able to be done anywhere in the azarah. The minchas within the kolam had to be eaten in the azarah. The zikrei kohanim only kohanim bakol maychol you could eat whatever you want eat it. Layom valaylah they didn't have tzois. And this is because a minchas kodesh kodashim all minchas are kodesh kodashim. The kley yakar minchas of minchas oni rachmana liba ba'is that every mincha any korban that an oni brings is kodesh kodashim to Hashem Baruch Hu. But the bottom line is if it's kodesh kodashim so it conforms with the shulchan aruch of kodesh kodashim which is it had to be eaten within the kolam. The zikrei kohanim >> [snorts] >> bakol maychol layom valaylah. Omar Rabba minchas sheyikmatz baheichal even though the proper place to do the kmitzah is in the azarah if it was done in the heichal inside that's in a place that's even more kodesh than the azarah. It's going to be kosher. Shekaymatzilu bizikaron. Rabba mikor was zikaron. Every shabbos the kohanim would divide the lechem hapanim. But before they were able to eat the lechem hapanim they had to make an offering to Hashem. There was a haktarah. They would take the shnei bizichei hayayin that were on the shulchan. They would bring it to the mizbeach achas and they would be makdir it and the haktarah of the shnei bizichei hayayin was matir the lechem hapanim achilah. Now Rabba Elazar said that the lechem hapanim is referred to as a mincha. And the equivalent theory of the kmitzah that every mincha has to have is the removal of the shnei bizichei hayayin from the shulchan. And being that the shnei bizichei hayayin is removed from the shulchan happened in the heichal cuz that's where the shulchan was then kmitzah itself can happen in the heichal as well. Must Rabba Yirmiyah bakomatz misham it says that if a yid brings a minchas he's going to bring the mincha to the kohein. The zar this non-kohein is bringing a mincha to the kohein and the kohein misham from there is going to do the kmitzah. We learn from there that the kmitzah has to be done in a place where this zar is allowed to stand which is mashma not the heichal cuz the zar is not allowed to go into the heichal. But in Sifra maybe in Sifra in the braisa had a different shot. Me in shom komatz bismol she has to be bismol. Kmitzah is an avodah that has to be done with the kohein's right hand. How do you know if he did kmitzah with his left hand? That he could put it back and then redo the kmitzah with his right hand. Tama me misham me makom she komatz kvar. But the Tanna Kamma this braisa learns from the komatz misham that the kmitzah had to be done in a place she raglei azarah omdos not like Rabba Elazar. Rabba Elazar says that you could do it in the heichal and the heichal is a place that a zar is not allowed to walk. So the Gemara says ik da amri some say who maisav mefaik Rabba Yirmiyah himself answered the question. Ik da amri some say Rabba Yirmiyah the Rabba Yirmiyah. The Rabba Yirmiyah was the one that answered the question. Regardless he told him like this tachlifa I'm going to explain this to you. Let Elazar kol azarah kulah. Meaning Rabba Elazar is right. Of course kmitzah could be done in the heichal. Shekaymatzilu bizikaron. Zikaron bizikaron as a kmitzah was not in the heichal all kmitzahs can be done in the heichal. A there's a braisa that says that kmitzah could be done bakol makom she raglei azarah omdos. It's mashma the azarah. So poshi you learn it's coming to tell me only the azarah. No. It's not coming to tell me only the azarah. You know what it's coming to tell me? That it could be even in the azarah. That's the chidush. The chidush is even in the azarah. Why would you think otherwise? So could I come in new very poshi. Hoy oilah oilah kodesh kodashim umincha kodesh kodashim. Ma oilah tunatzofin af mincha tunatzofin. I would have thought that a mincha doesn't need it. Just like oilah requires tzofin all kodesh kodashim needs tzofin. So maybe a mincha needs tzofin as well. So therefore I need the komatz misham to tell me that even though it's kodesh kodashim still you could do it in the entire azarah. But when it says you could do it in the azarah it's not coming lafukei the heichal. It's coming lerabois the entire azarah lafukei tzofin. But the Gemara says really would there be a hava mina to learn mincha from oilah? Ma oilah she came in kolah. The mincha was eaten michatos. The Gemara says I hear you could learn it from chatos. Chatos also has a din tzofin. Bamakom asher tishachet oilah tishachet chatos. And the chatos was also eaten chatos came mechaper al chayei krisus. Chatos is mechaper al chayei krisus. May also learn from asham which is not mechaper al chayei krisus and also has a din tzofin. Ma asham she came in dam. Asham's blood. How can you learn mincha from blood? Says the Gemara mikulo I'll learn it from a machatzis from oilah chatos and asham. Ma kulo she came in dam. How can you learn it from a machatzis the rule bloods? Ela itzricha the Gemara says you're right. The hava mina that you would think that you can't do kmitzah in the entire azarah is not you would have thought that kmitzah needs tzofin like chatos asham and oilah cuz you'd have even though minchas kodesh kodashim there'd be no way to learn it from chatos from oilah and from asham cuz at the end of the day they're all minei damim and a mincha is not minei damim. But I still need the komatz misham to teach me that kmitzah could be done anywhere in the azarah. Why? Itzricha I would have thought he gish mizbeach. The heirem be men of komtzai. What is the kohein supposed to do after he does the kmitzah? He's supposed to bring it to the mizbeach. And the Torah mentions the mitzvas hagasha el mizbeach bringing the kmitzah to the mizbeach to the mitzvah of komatz. The heirem be men of komtzai. So I would have thought ma hagasha became Rabba Yirmiyah kmitzah became Rabba Yirmiyah. I would have thought that just like the hagasha as we're going to see in the next mishnah where was it done? It was done bekeirem mayrov draymis. So I would have thought that maybe the kmitzah has to be done bekeirem mayrov draymis as well. Kamashma lan so the reason I need the komatz misham me makom she raglei azarah omdos is not to tell me that it doesn't need tzofin cuz it never be a hava mina needs tzofin. It's to tell me it doesn't need mayrov draymis. You would have thought that the hagasha of the mincha was to mayrov draymis and maybe the kmitzah of the mincha also has to be mayrov draymis. Kamashma lan it doesn't. But the bottom line is when we say it's makom she raglei azarah omdos it's not as opposed to the heichal. It's lerabois even mikom she raglei azarah omdos. They're all mikom she raglei azarah omdos. But the truth is the heichal as well. So going back to Rabba Elazar his shita has been properly defended and reinstated. That is minchas she nikmatz baheichal kosher. And what was his mikor? Shekaymatzilu bizikaron. On this note kmitzah you would have thought yes the man on the street where was kmitzah done? In the heichal. The heichal they lit the menorah. The chataos primus were brought in the heichal. On Yom Kippur the avodah was done in the heichal. The katoris was done in the heichal. But the kmitzah of every mincha certainly wasn't done in the heichal it was done in the azarah. I hear. Could it be done in the heichal? So this is the mikor. Zos kamashma lan. From that note says the Gemara shlamim sheshachit baheichal. What about a regular kodesh kolin that was brought in the heichal? Kosher. That too is going to be kosher. So what about shchita in the heichal? So said Rabba Yirmiyah shlamim sheshachit baheichal kosher. Shachit ois be Pesach o Yom Mayid. It says where is the shchita of the shlamim supposed to be? It's supposed to be Pesach o Yom Mayid. So you see that the makom of the shchita of the shlamim is relative to the door of Yom Mayid. So achas bakomim madach Pesach o Yom Mayid gives it chashivus. So certainly the Yom Mayid itself may say Rabba Yirmiyah o Rabba Yehudah ben Sayra in shom oif kacham kol azarah. Shachak minchas on the shlamim. How do you know that if the kacham would surround the azarah that the kohanim are allowed to enter the heichal bo ichlun kodesh kodashim to eat kodesh kodashim? Tam bakodesh hakodashim to posuk in this week's parsha. So it says kodesh hakodashim toichlenu. And that teaches me that in a shaat hakana the kohanim allowed to enter the heichal and they're allowed to eat kodesh over there. Meaning kodesh was supposed to be eaten within the chomas of the azarah but not in the heichal. Kohein is not supposed to enter the heichal and eat there. But how do you know if they had to? If they had to kacham is Shachak minchas on the shlamim so certainly from this posuk bakodesh hakodashim toichlenu. Incidentally I saw in the Shaar Halacha it brings from a sefer Zivchei Ephraim who says that it could be this psak of Rabba Yehudah ben Sayra was a real psak. Says he could be literally issued this in a real life teshuvah alacha l'maaseh. And that's if you know the history when Rabba Yehudah ben Sayra lived. So Rabba Yehudah two Rabba Yehudah ben Sayras are said. But assuming that he's from the benei Sayra that I mentioned in Sifrei Devarim who when Hillel came from Bavel to Eretz Yisrael it was Erev Pesach on Shabbos and they weren't sure if the korban Pesach is docheh Shabbos or not docheh Shabbos. And Hillel had to come and he had to remind them and then he gave them sharifut kol. Why was it? They didn't know the halacha. But the well known Gemara a Muslim Gemara Halacha Gemara in Sifrei Devarim. So you see that the benei Sayra lived at the time of the old man. You know who else lived in the time of the old as Herod the Great but in our world a notorious monster. And Herodius' family who ruled over klal Yisrael for the last 103 years before churban bayis sheini like the Gemara says in Devarim. But the bottom line is is that Herodius says the Zivchei Ephraim if you read sefer Yosifon Josephus he talks about how Herodius at one point had surrounded the makom hamikdash and the kohanim were literally hiding there just to stay alive. Now presumably they had to leave the azarah cuz the azarah was open. That's the whole premise of this halacha. Me in shom oif kacham that they could enter the heichal cuz the heichal was protected. So they were in the heichal hiding. I am the Yosifon. So if they're in the heichal hiding and Rabba Yehudah ben Sayra assumes from the benei Sayra is a contemporary poet at that time. So it's very possible says the Zohar that this was issued to my soul. Now that they're there, could they eat kosher there or could they not eat kosher there? So he said it's learned out from this because of this because of this great I guess the question what do you need this for? You need a to tell me that you can eat kosher in the name of why don't we say it says in the Torah where you're supposed to eat kosher you eat it in the of the so why don't we say well yeah coming in it doesn't make sense that the of the is a place certainly itself just like you're telling me that you could this in the because it says the well you hate that's the coming in that's the itself so why don't we say it's this why don't we say the same thing regarding eating kosher that you certainly could eat in the what do you need a new for but the says not a hustle over there avoid that's even though a lot of but but on some level it is an and being that it's an the the of the will as will work will serve his master in the presence of his master's and it makes sense if you can serve your master in the certainly in the itself but but when it comes to where it's actually improper it's inappropriate for a person to eat in the presence of his so there it's just the opposite well you hate you don't say it could be the wants you to eat again a at the end of the day is still a is a thing that a person does for himself and Rashi says it's a it's a for the for the ever to be eating in front of in front of him and as a result there would be a thought that maybe that can the of the you can eat but in the itself maybe you're too close to be able to eat that's why you need a special because of this to tell me that you're allowed to eat even there so before we go right there just one that is there's a in the brochos of we've mentioned this in the past but the magic the is discussing that when a person specifically so you're supposed to be the boy connected to and then the plays it out if a person is standing in you have to sleep connected so you should be as if you're facing if you're in you then you should be towards if you're in then your should be towards what if you're in you have to sleep connected to what if you're in the when you're you have to sleep connected to in the you should be towards the what if you're in the you have to sleep connected to you should be towards the what if you're behind the then you're as my kid either way says the that's how we know in the master of the master this everybody knows we face but the bottom line is the bottom line is is that the over here plays out that it's really not simply just stand there's some mindfulness that's supposed to come along with that literally and that is the boy connected that's what this is about and as a result depending on where you're standing that really dictates what exactly the thought is supposed to be now one of the things mentioned in this is how you the of the if a person was standing in the and he looks at his watch you have to so you have to sleep where should you be connected to the of the think of them then really everybody asks this question well what exactly is going on you're in the and you realize that you have to what's the what's this that's taking place in the as far as we know the only person that entered the was the and the he went in to do very specific so isn't it gay that is in the now somebody and he has to says the two possibilities he says number one the talks about how sometimes workers had to enter the the simply to do work maintenance so the maintenance guy sometimes was able to enter the presumably but he was allowed to enter the so if it just so happened that he was going to there this is the this is where he's supposed to stand this is where his is supposed to be alternatively says says that the says in the that the when he used to leave the he would say we say that on on he said it's a beautiful that we say is is part of the after the that we say in the but the bottom line is there was a so even though that wasn't literally in the says it was really between the two curtains the two that separated the and the that maybe that's what it means it means that that the used to say so in the not in brochos brochos I saw in the brochos brochos and this right here she says that you say here for the he was a of and he said the one of the the coming somebody in the so he shouted out he jumped in he said I have a shot in this I don't even understand the grace of and that is based on the in this week's that's related to the that we just learned so the in the end of the says begins with challenging the legitimacy of being the and it concludes with a lot of regarding the I'll mention right here in so either way as I gave you these are all these are all these are all they're for you and your family says the the you know you're not supposed to eat it you're supposed to eat it in the call break the I don't even know how to read this he and then I'm going to weren't eaten in the I'm going to I'm going to I'm going to they're eaten in the they weren't eaten in the says the who the of the of come on it's a we have to the of the there's no IN THE SO THE OF THE AND THE PUNCHLINE PROBABLY IS YOU CAN BE fast so where in the world is there a in the the only person that entered was the on says the I think I know but it's a free I argue more I think it's me in the of the of the of the of how do you know that if surrounded and they eat in a force that to save their lives they're in the how do you know they're allowed to eat over there come with the of the of the quotes this he he he in this he was BOTHERED WITH THIS MY MY AS IT SAYS THE IS WHAT BOTHERED WHAT DO YOU MEAN YOU'RE EATING THE OF THE and what was his answer the you MADE IN THE THE MUST BE TALKING ABOUT where they eat in a force to be in the of the simply because there are arrows being thrown into the so they need they need cover for protection THE BUT HE DIDN'T WANT TO EATING IN THE OF THE YOU CAN'T EVEN SAY SUCH words out of your mouth she that's why he said but really what he could have said what if they had no choice that that's what they would be but the bottom line is our that could be eaten in the is learned out from a that says the of the of the of and says the what was really the underlying premise to this because what else does it mean the it's not really you're supposed to eat it it's talking about where is and being that the says for the as well why did he say it >> [snorts] >> he don't want to say it but the but bottom line so this is told it's so it comes out as a where you can't even eat in the of the you're not forced to be there so they were forced to be there there's a so there's a as well if they eat in the in there as well so this is the the is forced to be here it was what would be the but I'll tell you something interesting and that is is it so that the when he entered the all he did was and he didn't it's not at all I'll share with you three very short ones the first one is a the in the also known as it's very so he goes through the of the the of the of the the of the interesting a person could ask personal during and he says the of the the of the the of the the of the the of the the of the the of the the the of the the of the of the the of the the of the the of the the of the the of the you don't say the of the the of the >> [laughter] >> the of the tell you we're there heads up this it would be funny if it was today the of the >> [laughter] >> we're confused the of the the of the the of the the of the the of the here's the punchline the last we we don't have today to do the below God she so WE BEMOAN THE FACT that we're in and we don't have the tools that we used to have to get we don't have and we don't have what are these in the midst of still leaves us hanging a little bit but you see that there's a concept of in the of God we all know that if somebody killed somebody there's had to run to the he had to be in how long did he have to be in until the died so there's some link between the fate of the of the and we know the more we show the should have been and he should have that this shouldn't take place you're innocent a ton and his parish on parishes mass say it's parikla and hey positive coffee so he mentions this idea the idea that the we save but we say had to remain there in as Monday must kind of rather the rabbi what's the reason the mission of the that's the way of saying it the way Sally Bayon of the cuz the didn't die on Yom Kippur the good child when he was in the of our class of there cash in the army strong but for the three of the Jewish people of the beginning of the Adam bottom line is is the had an opportunity to die when did he have this opportunity to die when when he was in the of the tool of the Sally Bayon of the because the good child bottom line you see the die when he was in the of the Yom Kippur and finally the third is Tanya Omar bin the mass of the act of the of the of the friend for easy access of the question who is the Roman but Omar is more than I might be what's going on here Omar bin just entered with the act of the of the Yom Kippur cuz he went with otherwise he wouldn't have gone with and Omar bin gives a talk of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the but the bottom line is the feeler from Omar bin the of the of the as it relates to where exactly was the in the of the of the of the of the of the wanted to the of the of the this week's which relates to today's but there are of the that would seem to suggest that in addition to the that the did when he entered the of the there was an element of as well of the of the of the of it's my so we go from the to the of the of the of the of the of the so the whole of the was done on the of the of the of the of the really could have been done anywhere else the of the of the of the of the of the of the things that were done by that of the of which way of the and three of the no matter what are the three of the of the of the of the of the of the of the of the of the of the of the of that was brought on the of the of the they have the of the was brought to the of the of the the of the of the was done on that corner as well of the of the of the of the of the of the of the of the of that were put by they were on which corner of the of the this is both of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the too much going on in so they would move it to that corner of the every person that went up to the so you have to be facing make right turns of the of the of the of the of the of and you would have to go all the way around when you got down from the of except for these three things that were done by of the of the of the of the of the so you of the of the so you go up and you can go back down the same way that you came up you know what I mean says the so we're not immediately what so look at the first the of the of the so the first thing mentioned the mission was the of the was done by of the how do you know that of the of it says in the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the so based on the financial status of the of the that determined what carbon he was going to bring if he could afford a of the of the otherwise of the of the of the and if he couldn't even afford that he brought the carbon that was brought for of the he brought the the Torah says that being that this is being brought for of the of the of the of the of the of the of the and then the Torah throws in the words of the cuz it's like a and we learn of the of the of the of the you see the Torah refers to this of the and the also refers to the of the meaning we're somehow comparing the two we're drawing a parallel this of the the is a so what do we learn from this we learn from here that of the just like has so to of the of the of the of the just like the was done by of the of the of the thus so to was the of the now which was the of the not the of the cuz that was done on the four corners of the and the referring to the of the which was a whole separate this time you know the of the of the of the how do you know that you know it's from this between of the and the was done by of the so that's how you know that the of the had to be done in the of the of the as well now there were two things that this said you learn from the the first one is of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the I know that of the of the that this is is a mistake of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the but I know for sure the we have in the is the wrong but what's the bottom line the bottom line is is that the of the of the of the of the how do I know that cuz the Torah is of the of the and just like the of the of the so to the of the says the of the of the the of the I'm sorry how do you know that the had to be done by of the of the of the of the of the of the of the of the of the of the of the of the of the of the because the of the of the of the which is usually what you think of when you say that's on of the of the of the it says it has to be at the of the what does that mean that's the and the was on the of the of the of the okay so maybe it should be done but but it says so we're getting mixed messages sounds like it's and sounds like it's okay so how do you reconcile of the of the you go to the corner of my of the of the of the of the try to get it as close to the corner as possible and you're done but the point is you have to of the you have to be of the the way you do that is my of the of the of the of the of the of the of the I would thought I would have thought that you could do it either to the of the or to the of the of the of the of the of the of the of the of the of the of the of the of the of the of the if you have two and there's two ways that you can make them work in one you'd have to be the literal meaning of one of the and in the other way you'd be able to be the literal meaning of both of the so which one should you opt for obviously the of the of the of the of the you leave the one that only makes one of the work but it's of the other one of the of the of the of the of the of the of the of the of the of the going to put the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of but if you're going to put it by the of the of the of the then you'll be able to of the of the of the so he said if you put it of the you're being of the of of the but if you put it you could be both of the and of the of the if you're putting it by the ramp you're putting a dollar in that it's not with me it's not my he must have held like we come full circle who held that the entire was if the was that it comes out my is the rightness is in fact of cuz when you walk out of you don't hit the my of the you actually have to make a turn as soon as you make a turn so now we're ready you're seeing dollar in and you're also seeing my roof so my is the rightness is the way to do it and the reason that's the way I'm sorry dollar in is the way to do it he says you don't have to do it my way because really dollar in itself is completely according to the my is the rightness according to it doesn't have to be my way you do it in dollar in cuz if you do it in dollar in itself dollar in is both and it's based on the fact that it's based on the fact that and if you visualize the picture of walking out of the and now making that left turn towards to to come to the of the is really the first side that you're going to hit thus it's a key of both and the fact