Zevachim 66

Be sure to be mighty. Today's daf is Vochin daf samech vov. And we are be'ezras Hashem in the beginning of a new perek, the seventh perek of maseches Vochin, perek chatas ha'of. So, perek chatas ha'of clearly deals with the halachos of the chatas ha'of, but not only the chatas ha'of, the olos ha'of as well. And in truth, the sugiyah of ofos, {quote} {unquote}, the sugiyah of the chatas ha'of and the olos ha'of really began a few dafin ago with the mishnah on the bottom of daf samech gimel amud alef, and I believe now is the time to give it a little bit of an introduction. So, all korbanos can be divided into three groups: zevachim, menachos, and ofos. A zevach is when the korban that's being brought is an animal. A mincha is when the korban that's being brought is solas. Ofos is when the korban that's being brought is a bird. Now, in contrast to a zevach, which can come in the form of many different types of korban, it could be a chatas, it could be an olah, it could be an asham, it could be a shlamim, it could be a bechor, it could be a ma'aser, it could be a pesach, ofos has to be either a chatas or an olah. Additionally, there are many different reasons why one maybe would be bringing a zevach. When it comes to ofos, it's much more nuanced, and the heichechiyus that would cause one to be able to bring an of, or to have to bring an of, would be much more limited. But as it relates to the hakdamah right now to the perek, I just think we have to focus on the basic avoida that was done with an oif, which of course is somewhat similar to the avoidas that were done with a zavach, but at the same time extremely extremely different. Now, the Torah outlines specifically what was supposed to be done with the chatas oif and what was supposed to be done with the oilas oif. And in contrast to zvachim, where almost every carbon was brought in the same way, there was always a shchita, kabala, alacha, zrika, haktara. The zrika's here, the zrika's there. The minyan's zrika is azoy, the minyan's zrika is azoy. When it comes to the two types of oifois, the way the chatas oif was brought and the way the oilas oif was brought were completely completely different. Chatas oif first. A chatas oif involved three primary avoidas. The first, the Torah says, the kohen had to take the oif and he had to do melika. Melika, the Gemara already mentioned, was from the avoidas kodesh hakodashim, but high level it's the equivalent thereof of shchita by a zavach. It's the way that the kohen severs the simanim of the oif. It's the way that the kohen kills the oif. But the first avoida that was done with a chatas oif was melika. The second avoida was haza'a. The kohen would take the actual oif, there was no kabala, he would take the actual oif and he would spritz a little long range onto the mizbeach, and that was the equivalent thereof of the zrika. In the context of an oif, it's what's known as haza'a. The third avoida that he did was mitzuy. Mitzuy is the equivalent thereof of shficha shirayim. So, any dam that's left over in the oif was then put on the mizbeach, and it was put on the mizbeach via mitzuy. Same mitzuy already in maseches zvachim. Kohen would take the oif, he would clutch it, he would squeeze it against the wall of the mizbeach, and when he did that, whatever leftover dam would come out, and that was the third and final avoida that was done with the chatas oif. As relates to an olas oif, there's a lot more avodahs that had to be done. The Torah says the first thing is the kohen had to take the olas and he had to physically bring it on the mizbeach which means that all the avodahs of the olas the rabbish the melika everything is going to be done while the kohen is standing on the mizbeach. So the first thing he did was he took the olas and he put it on the mizbeach. The second thing he did was melika. After he did melika he had to do the equivalent thereof to the zrika which in the case of olas was not hazah but rather it was mitzui. So he would take the head of the olas and he would do mitzui. This mitzui is not like the mitzui of the chatas which is only bimkom shfichas shirayim. This mitzui is the actual zrika it's bimkom the hazah of the chatas. Then he would take the head of the olas and he would burn it on the mizbeach. He would then go to the guf of the olas he would remove murav and noitzer. So this is some of the parts of the digestive system of the that's not even appropriate to put on the mizbeach, right? Where was it put? It was put where they used to put the deshen where they put all the the remaining things from all the other avodahs that were done. The next thing he did was he would take the the shish of the knaf of but he would chop it in half almost 100% in half and then he would take the guf and he would burn that on the mizbeach as well. So whereas the chatas involved three avodahs it involved melika hazah and mitzui. When it came to the olas first he had to put on the mizbeach then you did a melika there was no hazah you did a mitzui there was aktaras harosh the hesteras murav and noitzer the shish of the knaf of and then afterwards the second half of that Torah they would take the rest of the mizbeach the olas and they would burn it on the mizbeach. So obviously the two parshas in terms of how exactly the seder avodah was done with the chatas and the olas are very very different. But there's even more differences than that. As it relates to the Malika, the Malika of the Hattas of the Olasaif, the Torah says, had to be done in a way where the roish and the guf of the Hattas was not completely severed. They had to still be intact. Which in chulin vernacular means, they would only do Malika on one of the two simonim. So, they didn't sever both simonim, trachea and the esophagus, but it was only one of the two simonim that was actually severed. When it came to the Olasaif, there the roish and the guf had to be completely severed. If you remember when they were makte the Olasaif, so they were makte the roish and then they were makte the guf. Which meant that the Malika had to make a complete separation, a complete achlaiku, between the roish and the guf. Which meant that the Malika itself was an under a certain Malika. Now the nafka mina is, the avoidus that were done with the Hattas of the Olasaif, we saw in the Mishna D'af Samech Gimmel, were done by droimus marovis. The Malika avoidus that were done with the Olasaif, were done by droimus mizrachis. So, where exactly they were done, which part of the mizbeach, which part of the azara, they were done in different places. And then, very very importantly, the Hattas of the Olasaif, is had to be done lemata michutz l'chatzer k'ra. In fact, we saw the hazza of the Hattas of the Olasaif, it was ma'akev that it be done lemata michutz l'chatzer k'ra. As opposed to the Olasaif, that had to be done lemala michutz l'chatzer k'ra. Which is just one of the wrinkles that make the sugiya of Oifus a little bit complicated because it's the exact opposite, the dyuk hahefech, from the way it was done in the zevach. In the zevach, the Hattas had to be lemala michutz l'chatzer on the karmus of the mizbeach. When it came to the Olasaif, it had to be lemata. Well, we're we're dealing with Oifus, not zvachim. Forget. Here the Hattas was lemata and here the Oila had to be lemala. Either way, Hattas of the as an oil, they're very very different. The Hilukim are very very nuanced. We're about to learn now a DAF that is going to make his bonus in many of these nuances. So, this is not the easiest DAF in Shas. I feel like we've said this a few times recently, but Baruch Hashem, we have the Susta and Zochim in Yerushalayim Hakodesh. And on that note, we do what we do. So, okay, we have a Mishnah. Hattas She'assah Lematah. A Hattas oil that was brought Lematah Michutzas Kemaisah Hattas and it was brought the way he was supposed to bring a Hattas, the same Hattas, and it was brought with the Kavana of bringing a Hattas. Kashrus Halacha is it's kosher. So, again, the Hattas oil was brought Lematah Michutzas, that's a good thing. That's how he's supposed to bring the Hattas oil. It was brought Kemaisah Hattas, obviously a Hattas is supposed to be brought Lemaisah Hattas, and it was brought Leshem Hattas. Amazing. It was brought with the Kavana of a Hattas. So, check, check, check, he got everything right. What's the Halacha? She'aris, it's going to be kosher. This is where it gets exciting. Kemaisah Hattas Leshem Oilah, what would be if the Hattas oil was brought Lematah Michutzas, which is where it's supposed to be, it was brought Kemaisah Hattas, which is a good thing, but the Kavana was not Leshem Hattas, rather it was Leshem Oilah, meaning it was brought Shelo Lishma. Or Kemaisah Oilah Leshem Hattas, or it was brought Lematah Michutzas, it was brought Leshem Hattas, but you brought it like you brought an Oilah. Now, which part of it was brought like you brought an Oilah? That's very much the topic of the Gemara. But, it was brought like you brought an Oilah, or Kemaisah Oilah Leshem Oilah, or if the Hattas oil was brought Lematah, which is a good thing, it was brought the way you bring an Oilah, and it was even brought with the Kavana of bringing an Oilah. In all three of those cases, so it's going to be possible. So, the Mishnah just lumped three cases where you got it wrong together and said all three of these cases are possible. Let's take them apart. Hattas where it was brought Lematah Kemaisah a Leshem Oilah is possible. Why? It was brought Lematah, that's good. It was brought Kemais Hattas, that's amazing. What's the issue? It was brought Leshem Oilah. Why is it possible? That's the first Mishnah in Seder Zevachim. A Hattas Shelo Leshmah is going to be possible. If you brought it Lematah, that's good. You brought it Leshem Hattas, so the Leshmah was good, but it was brought Kemais Oilah, that's possible because you messed up the entire Avodah. And in the event that it was done Kemais Oilah and Leshem Oilah, well then there's Tarte D'Raysa. Two things are wrong. Number one, you didn't bring it like a Hattas. Number two, you didn't bring it Leshem Hattas. So in that case, it's possible it's going to be possible. As well Lemai Oilah Kemais Kulah, what would be if you brought the Hattas Oif Lemai Oilah Michutzas Sicro? Well then, if it was Kemais Kulah, meaning it doesn't matter if it was brought like a Hattas, like an Oilah, Leshem Hattas, Leshem Oilah. The minute you bring it Lemai Oilah Michutzas Sicro, at that point Pasul, it's going to be possible because it's Ma'akev that the Hattas Oif be Lematah Michutzas Sicro. Moving to the Oilah side. Oilah Oif She'asahu Lemai Oilah, an Oilah Oif that was brought Lemai Oilah Michutzas Sicro, Kemais Oilah, and it was brought the way you're supposed to bring an Oilah, Leshem Oilah. It was brought Leshem Oilah. So it's going to be Kosher. Why? Check, check, check. It's perfect. Oilah Oif She'asahu Lematah, that's where you're supposed to do it. It was Kemais Oilah, obviously that's where you're supposed to do it. And it was Leshem Oilah, that's where you're supposed to do it. So you got everything right, it's going to be Kosher. Kemais Oilah Leshem Hattas, if it was done Lemai Oilah Michutzas Sicro, that's good. It was brought like an Oilah, that's good, but it was brought Leshem Hattas. It was brought Shelo Leshmah. Sure it's going to be Kosher. U'val V'at Shelo Oilah V'al Oilah. However, it's not going to be Oilah V'al Oilah Leshem Oilah. What's P'shat in this? The first Mishnah in the Mishnah because Kol Ha'Olas Zevachim with the exception of the Hattas and the Pesach that's brought Shelo Leshmah, the Halacha is it's Kosher. Oilah Shelo Oilah V'al Oilah Leshem Oilah. An Oilah Shelo Oilah is no different than a regular Oilah. Kemais Hattas Leshem Oilah, in the event that the Oilah Shelo Oilah was brought like a Hattas, Lemai Oilah Michutzas Sicro, Leshem Oilah, or it was brought Lemai Oilah Michutzas Sicro, but Kemais Hattas Leshem Hattas, it was brought like a Hattas and Leshem Hattas, Pasul, it's going to be possible. And the reason those two cases are going to be possible is because those two cases were both brought to my sir Hattas. In the first case, it was Kamisa Hattas the same my love for the my sir was Kamisa Hattas. In the second case, it was the my sir Hattas the same Hattas. That was the my sir Kamisa Hattas as a result so it's going to be possible. And finally, a solemn matter if the oil is off was brought the matter because of the sacred which is not the way it's supposed to be brought. Kamisa Kula, it doesn't matter if it was brought to my sir oil or Kamisa Hattas. It doesn't matter if it was brought to my shame oil or Kamisa Hattas. All these cases so the law is that it's going to be possible. And the reason is because it's my active that the oil is be brought where it's supposed to be brought and that is the my sir because of the sacred. Either way, if you go through this mission again you do it a hundred times and slice it and dice it any way you want. What you'll notice is that really the only Helik between the Hattas oil and the oil is oil is when it was brought to my that was the only enough Kamina. The mission gave five examples of where the Hattas oil was brought. In the first case, it was brought perfectly. In the next four cases, something was wrong. And then we have it over another five cases as relates to the oil is oil. The law is mirror each other manners. If you do everything right, it's going to be good. If you mix up the matter of my law, it's going to be a problem. If you bring the Hattas Kamisa oil or you bring the oil Kamisa Hattas the only place where there's enough Kamina is where it was done to my where the only problem is to my so the Hattas that's put in the right place and it's done Kamisa Hattas but it's to my it's going to be possible. The oil is going to be cautiously all the way to heaven. And really, there should be no shocker over here, right? Nobody should be falling off their chair because we know this from the very first mission in the Masaka. So really, there's come out no Helish in terms of the Helik between the Hattas and the oil is stating that there's a lot going on in the mission. There's also a lot that needs a little bit of Azbara which is what the Gamara is going to jump into. So just to set up what we're about to do from the Gamara until the next mission. The mission I on referring to the Hattas was brought to Maisha oiler or the oiler was brought to Maisha Hattas. Define Maisha Hattas and define Maisha oiler. The outcome of the shear was that the Hattas and the oiler were brought very very differently. There was so many differences. The Malika was different, right? The Hattas oil Malika was Simenachod. The oiler oil Malika was base monum. The Haza, the equivalent thereof of this week was very different. Hattas oil involved Haza. And then meets oil. As opposed to oil oil there was no Haza. All there was was a meets oil. So, when you talk about Hilukim between Hattas oil and oil oil or Hattas was brought like an oiler and oiler was brought like a Hattas, it requires definition. What part of the Hattas was done to Maisha oiler? What part of the oiler was done to Maisha Hattas? Now, remember the mission says if you bring a Hattas and you treat it like it was an oiler or you bring an oiler and treat it like it was a Hattas it's going to be possible, right? So, does that mean any shinui? Does it mean only something specific? Super duper high level? That is what the Gamara is going to address from here until the very next mission. So, the Gamara to Shali Benai. So, we're starting with the first part of the mission. First part of the mission is discussing the Hattas oil. And we're discussing with the Hattas oil was brought to Maisha oiler. Hattas oil that's brought to Maisha oiler, the law is it's going to be possible. So, the question is what was the shinui? The shinui Malika? Doesn't mean that the shinui was in Malika. Meaning instead of doing Malika Simenachod, the Kohen went and he did Malika Shnaim Monum. Says the Gamara if that's the case then it's like Rabba Rabba Shimon. What should emerge is that the mission is like that Rabba Rabba Shimon. The Rabba Rabba Shimon said, and if Rabba Rabba Shimon sounds familiar because it was yesterday's stuff. Shomati Shomati in the Hattas oil. Rabba Rabba Shimon said that I heard a rumor that if somebody wants to be Mafto both Simenachod when it comes to a Hattas oil it's okay. Meaning even though the Hilukim the Hattas oil is only supposed to be Malika Simenachod the oil oil is base monum. But Shomati Shomati in the Hattas oil. I heard that if you want to be mad with the guy you want to do space in one of that's going to be okay. Now if you're going to tell me that when the mission says that you bought the can my soil it's going to be possible must be it's like cuz you said that if you bring the in it's kosher but the more says why is that such a lawyer came in the lake we already said at the end of the previous parrot that the last of the previous parrot was like so if that's not mission like makes perfect sense that this is like another words you saying name of the with the whole let it be the like we know already that the is here in because we were forced into learning the last mission of the previous parrot that way so let this mission also be the like the more says why end of the day I hear there's nothing done by saying that the mission is like because let's be honest we know already that tunnel of the mission is the like but there's no hack to say that this mission right here is the like cuz I can always tell you the maybe the was not a but rather the was so what does it mean that the was broken my soil you made a with which means instead of doing the you did the meat soil that's the and maybe that's what's going on over here is the mission is the it's actually that when the mission says that you brought the can my soil it means the was not in the and you be forced to say the like but rather the was that in the in fact but the mission to be even like what say for the sake of the mission the said that in the event that the mission was done the my love me which is a problem then if it was it doesn't matter what the cover was it doesn't matter what the my soul was maybe it was a once it was done once the mocking was done in the wrong place that is it's going to be possible now it sounds like once you do it my love I saw Kim cool it doesn't matter how everything else played itself out it's automatically going to be possible what does that mean when you say everything everything like everything has an everything that can I say what that means even if it was done a the same the only problem is instead of doing which is the way you supposed to bring the right you did that is going to be possible that's the case what so what then did you do meaning when we're saying that it was done that's the in this part of the mission it was done what exactly did you do doesn't mean that the was done my liquor become the Messiah Cheryl we know this from the mission that was able to be done anywhere in the and we spoke at that time that anywhere in the anywhere in that even so really able to be done anywhere and you have to say that and that was already in the year in the previous that if the was done in the wrong place even if it was done on the my love supposed to that in itself is going to be possible so it's possible when we say my love means that all was done so that I saw my love must be referring to the well they say that so makes a lot of sense if the of the mission that talks about where you did the Hattos in the wrong place it means which part of the Hattos it means that well then it's when we say you did the Hattos like the my soul which part of the my soul the the shinui mission is probably the same in all of the cases. So, if in the last case we know it has to be the hazah, we're much to say that per the previous perek, well, then it makes a lot of sense that all the cases should be that way. And if that's the case, when we say that the was probably what it means is the hazah. And if it means the hazah, there's no to say that the Mishnah is the if the Mishnah meant then the but who said it means maybe it means hazah and it could really be said it more like a there's no the Mishnah means that the was by the maybe it was the hazah. But the is more than just a I understand but the is that way because the case of the shinui where it was is talking about where the shinui was in the hazah. And if that shinui was in the hazah, then it's the shinui of my the was also in the hazah. But the says, I hear, meaning thanks but no thanks. I know what you're saying. I believe you. It's not maybe it is so it could be the shinui of bringing the to my over but that is talking about the and let the Mishnah be the of Shimon. I like is always like a not in this case cuz we already know the Mishnah is like Shimon and the shinui of that has to be talking about the hazah. It's going to come out that the shinui of the different cases in the Mishnah are not the same. I hear it was the meaning of the I mean I but the says which is the way of saying no no. I hear how could it be there's no to learn to learn that way. Either way, moving along. So, now we're up to the next part of the Mishnah. This part of the Mishnah discuss the and it was we mentioned almost identical to the part of the Mishnah. The only is as relates to So, what did the Mishnah say again about if you do everything perfectly? What does perfectly mean? It means that you did it with my love. It means that it was brought the way it's supposed to bring an olive. It means that it was brought to the shame olive. Then it's going to be kosher. If you brought it the way you're supposed to bring an olive, I mean it was the matter. The way you're supposed to bring an olive, but it was the olive of the smart. Kosher believe olive olive the same olive. If it was done the way you're supposed to bring a hatas, or if it was done the matter of the hatas secret as opposed to the matter of the hatas secret, in those cases it's going to be a problem. So again, here to the question is what does it mean when we say that the olive was brought the way you're supposed to bring an olive. It means the matter of the olive. It means the hazard. Which part of the matter of the olive did you do like a hatas that the missioner says the olive is that it's going to be possible. The missioner says the shiny olive the matter of the shiny olive. Doesn't mean with the shiny olive was the matter of the olive. What does that mean? That instead of doing the matter of the shiny olive the way you're supposed to bring an olive. So if you did the matter of the shiny olive the matter of the olive. And that by the way, it would make sense would be possible. And this would be possible olive the olive. Over here you wouldn't even have a olive of the shiny olive. Olive of the shiny olive said the matter of the shiny olive. He said the matter of the He said the matter of the shiny olive you do the matter of the shiny olive like you do an olive of the shiny olive, it's going to be possible with the olive. But that if you do the matter of the shiny olive like a hatas olive, nobody ever heard that that's going to be possible. So is it talking about with the shiny olive was the matter of the olive? So the missioner says based on this missioner in and of itself, that could work. The problem is that it doesn't stand with the next missioner. Like cosmetic tiny say for the next missioner says cool on olive the matter of the base olive. All the cases of the previous missioner, the olive is that if somebody would take from the olive, be it the hatas olive or olive of the shiny olive, and he would put it in his mouth, the olive would not be matter of the olive the base olive. Additionally, the matter of the olive in the event that somebody was matter from any one of these olives, the olive is he would be subject to the olive of the olive. Now the truth is this line, which is the opening line of the next Mishnah, which we're going to learn in a matter of moments, requires a little bit of an introduction. If Hashem, before we learn the next Mishnah, we'll speak out that introduction. But just now in in a second moment, we know that an Avelah really wears two hats. In addition to an Avelah being also by Hilah, an Avelah is also Metameh. The Avelah of a Behemah is Metameh by Maga and Massa. It's relative Tumah Chamurah. The Avelah of an Oif, an Oif Tahor is unique that it's only Metameh by Base HaBliyah. If you put it in your mouth, the Halacha is that's when it's going to be Metameh. The next Mishnah is going to say that all the cases in our Mishnah are not Metameh by Base HaBliyah. It's a little bit of a Chiddush because you could have thought that being that in most of the cases of the Mishnah the Korban was brought by Oif and Pasul, so maybe with a Korban brought by Oif and Pasul something was wrong. So maybe we should view the Oif as an Avelah and if we view the Oif as an Avelah, so maybe it should be Metameh. Just appreciate a little bit better. Bishlamah if you Shachted the Oif and then there was an issue here. So I can hear that you'll tell me, I don't know, at the end of the day you did a Shchitah, why should it be Metameh by an Avelah? But you didn't even do a Shchitah here. All you did was a Melikah. Melikah is part of the Avodah. Since you got the Avodah right, it makes sense that it shouldn't be Metameh by Base HaBliyah. But if you didn't get it right, Mechesah. So the Mishnah is going to say a Chiddush, the Chulan ain't Metameh by Base HaBliyah. That all these cases of the Mishnah are not Metameh by Base HaBliyah. Additionally, and this is what we need now for a fleeting moment, U'Maylah Mayn. That all of these cases, if somebody is going to be Maylah, he would be subject to Maylah. Now, the Gemara says, in the event that the Shinui of the Mishnah is talking about the Shinui by Melikah again, specifically Oiles Oif they brought by Mechesah. It's talking about where instead of doing the Melikah of an Oiles Oif which is two Simanim, he did the Melikah of a Chatos Oif which is one Siman and still the Mishnah says what? The Halacha is in all these cases Maylah Mayn. Where does the Mishnah say that? We didn't see it in our Mishnah. It's the next Mishnah which is really the Hemshech of the previous Mishnah. What the Gemara says, if that would be the case, meaning if the shinui of our Mishnah was a shinui of Malika. And then the next Mishnah says that when you Mishnah of Malika in all the cases we're going to focus on the next slide. Uma then what would emerge is that this Mishnah is the like of Yeshua. Why? Because the of Yeshua if it's of Yeshua Omar of Yeshua says in my oven there's no me evil. Now where is this of Yeshua? Of Yeshua is also the answer of the next Mishnah. It's almost impossible to learn this Gamora without learning the next Mishnah. So trying to do some acrobatics here. But the bottom line is is that we're going to see that of Yeshua has a shita that in the event that the oil loss of life was brought in the market where you're supposed to bring the hottest of life. Can my son hottest of life? And the shame hottest of life. And when you say can my son hottest of life the Malika was done like the hottest of life. Well in those cases the is that we view it as a regular hottest of life and a regular hottest of life as we'll see in the next Mishnah is not subject to the laws of me evil. Here's the bottom line. If all the cases in our Mishnah are subject to me evil and one of the cases in our Mishnah is where it was done 100% like a hottest of life. Which case? The case where it was a son of Malika can my son cool and my son cool means any one of right we say can my son cool means can my son cool. So it means even if it was done can my son hottest of life and the shame hottest of life that me evil but then it can't be that can my son hottest of life means Malika. Because if can my son hottest of life means Malika and the Mishnah says my oven hand it would mean the like of Yeshua because of Yeshua holds that when you bring a of life in the place of the hottest of life and you do the Malika like the Malika of hottest of life and you do it the shame hottest of life that is in my oven hand. It's not going to be subject to me evil. And if that's the case then then from the fact that the Mishnah says my oven hand and you don't want the missioner to be the light of Yeshua you would be forced to say you would be forced to say that when the missioner says that if you did it with matter Kim ice cool on the lockers going to be possible or when the missioner talks about bringing the other side of my second side is going to be possible it can't be that it was shown in the maker what then was the journey I love the mystery must be the shinier was the shinier was the mystery now if the shinier was the mystery this has nothing to do with Yeshua so I leave it to cool the lockers going to be that if you brought the in a case where it was possible even though but at the same time it's going to be I aren't you tripping up with cuz it's a with this going to be no it was done 100% like the he said it where the shinier was in the but if the shinier was not in the rather the the shinier was in the mystery meaning instead of doing a mystery you did you did it like a well in that case there's no so you can make a with but here's the bottom line you almost have to say that when the missioner talks about that was brought that was it means that the shinier was not in the but the shinier was in the mystery there's no from the missioner but there's a from the next missioner cuz from the fact that the next missioner says my little hand and we want the missioner to even with the minute you say the shinier was in the it's going to end up the light of and that's that's not something we can live with so the says you must say that the shinier was the mystery okay so we said the was broken what does it mean it was broken it means the mystery was the shinier instead of doing the mystery which is what you're supposed to do with the you did which is what you're supposed to do with the go back and learn that next missioner that we're about to learn the missioner over there then brings the really has the missioner said this is the this is the case where the was brought 100% like the hotas it was a done matter like hotas it was done with like hotas it was done the same hotas like hotas says it's subject to but it sure says it's not in that case what was the when we say when we say it was done my hotas right what was done my hotas doesn't mean the was done when did say that if you bring the over 100% like the hotas the is no that's the other than me I'm not he never said it with the with me too like we just said a second ago must be it was says the well if that's the case raise the safe of the liquor with the liquor I was to read these guys right raise the safe of the liquor is no good answer to that question with the meat too how does that even make sense now we need a little bit of help from so crash we were willing to entertain that when the mission said hotas life was brought my soul it means if you remember the top of the here on the had two doesn't mean that the was done with the safe of or doesn't mean that you were meaning instead of doing uh you went ahead and did a meat too it was open to both right what was the invoice that came along with saying that it was with me too but the didn't have such a huge problem with that the reason is cuz we know from the previous that this is anyways like like but the is definitely open to hearing such a right the was open to hearing that maybe the was it was the liquor now when the safe of the mission that we already learned on that the was was brought to life so we're saying that for sure means what part of it was brought it was shiny the mitzvah right instead of doing mitzvah that is all why can you say shiny malika because then you can't say my and Bob because you're getting involved so the hottest life that was brought to my soul that we're saying maybe means malika I also if that's broken my sake that we're saying for sure means that is all and then the mission again that's involved in a whole of where you did you brought an and you brought it like and it's clear that what you brought like a task over there was you did the malika like a task so we're all over the place we talking in very very broad strokes which is very very not precise here we talk about a shiny task like and maybe means malika and then we're saying that we're going to have to have to mean and then we have to have to with the task that was brought like and it has to mean malika what is shiny mean the shiny mean malika does it mean and the front is it possible is it like was to learn that the ration and the safe is malika and according to one side on the top of the that's what's going to come out the ration was shiny malika the case of task that was brought like the is talking about task the case of the task that was brought like the task and then the which is going to be the next part of the is talking about we're again you were shiny malika so ration of the safe malika of the mitzvah feels a little but the says the perfect answer in yes ration of the safe malika of the mitzvah of the mitzvah if that's what comes out so the state and the gate wider so before we start the next mission we're just going to do the mission but before we start the mission just a a tiny bit of an introduction part of it we already said and now we'll just be most of the draft so the part that we already said is that we know that the Sugya of Nevaila, like we just mentioned, really involves two components. Number one, there's a Machalah Asuras component, and then there's a Tumah of a Tahara component. The Machalah Asuras is the nowality of the Nevaila. The Tumah of Tahara is that if somebody comes in contact with a Nevaila, he's going to be Tamei. What's unique about the Nevaila of an Oif Tahara is that it's not Metamei B'Magah B'Massah. Certainly not Metamei B'Ohel, right? How is it Metamei? It's Metamei B'Veis HaMetamei. That's the first Halacha. That's the easier part of the introduction. The harder part of the introduction is Maseches Me'ilah, which is a whole Masechta and in the conversation of maybe even the hardest Masechta in Shas, right? Anytime you see the word Me'ilah with an Ayin, so it's a little intimidating for good reason. But what we need in your Naino is one point. Me'ilah means that you're not allowed to have Hana'ah from Hekdesh. But not all Hekdesh is Assur B'Hana'ah in the Me'ilah sense. It's only what's referred to as Kodshei Hashem. Now, what's Kodshei Hashem? So, super high-level, you can say Kodshei Hashem is Kodshei Kadashim. Kodshei Kadashim is Kodshei Hashem. That's subject to Me'ilah. As opposed to Kodshei Kalim is not Kodshei Hashem. That's not subject to Me'ilah. Saying that, if that would be your answer on the test, you'd fail. You'd get it wrong. Because Kodshei Kadashim could be not subject to Me'ilah, and Kodshei Kalim could, yeah, be subject to Me'ilah. So, Kodshei Kadashim wakes up in the morning, because it's Kodshei Kadashim, it's Kodshei Hashem, it's Shayach to Me'ilah. If, however, there's a Cheilek of Kodshei Kadashim that becomes Mutar B'Achilah, at that point, that Basar that you're allowed to eat is no longer going to be subject to the laws of Me'ilah. So, for example, the Basar of a Chatas, which is Kodshei Kadashim, L'Achar Z'rikah, being that now it's Mutar B'Achilah, it's no longer going to be subject to the laws of Me'ilah. Kodshei Kalim wakes up in the morning, it's not subject to the laws of Me'ilah. Stating that, if you would say Kodshei Kalim never has Me'ilah, wrong. It's Shayach for Kodshei Kalim, yeah, happy Shayach to Me'ilah. How so? The Halacha of Katchum Kawan that goes on the Mizbeach, once you're allowed to put it on the Mizbeach, at that point the street like Katchum Hashem and it's going to be subject to the laws of Me'ilah. So, the Emurim for example of a Shlamim, after has Zrika with his Adintinal Bimakta and put on the Mizbeach, at that point it's going to be subject at that point it's going to be subject to Me'ilah. Now, as it relates to Katchi Kadashim cuz that's really the Korbanos that we're handling now. We're discussing Oifis, not Zvachim, Minachis. We're handling Oifis. Oifis come in the form of a Chatas or an Olah. They're both Katchi Kadashim so we can focus more on the Katchi Kadashim component of the laws of Me'ilah. So, what does it mean Me'ilah in the context of Katchi Kadashim? Katchi Kadashim but Oifis Stoma is subject to Me'ilah. Somebody have a not from it, we throw the Parsha of Me'ilah, the Parsha of Biksav and the Parsha of Al Pay. It's Nakishmak, but that's what happens to that person. Nakishmak meaning the Oinish is Nakishmak. And as it relates however to once there's Zrika done, in the event that you're dealing with a Chelek of it, the Basar that you're allowed to eat, well now it wouldn't be subject to Me'ilah anymore. Now, from the Olah Soif and the Chatas Soif, which one of the two has a Chelek that you're allowed to eat? This is an easy question. The Olah Soif like the Olah of Baimos Kula Kallah. Chatas Soif, right? The Chatas Soif was allowed to be eaten. Now it was allowed to be eaten. Chatas Soif we know this already was completely eaten, right? Chatas Soif is a Chidish. It's the antithesis of the Olah Soif. It's the antithesis of the Olah. The one Korban that actually had no Chelek of it that went on the Mizbeach, that's the Even Ezra and the Ramban, the Meisimcha that we always speak out. That's why the Chatas Soif always came along with the Olah Soif because the Chatas Soif had no Chelek of it that went on the Mizbeach. So, it needs the Emurim component of it. The In Kam U'Kam U'Laharich, I'm related right back. But the bottom line is that the only time it would be Shayach even to have a Oif that maybe wouldn't be subject to Me'ilah is if you had a sort of and it was brought perfectly. If it was brought perfectly, now you're allowed to eat it. Oh, now you're allowed to eat it. So, now we're ready the law could be that it's not going to be subject to me law. So, on that note, look at the Mishnah the cool on as it relates to all the cases. What does it mean all the cases? Like all the cases from the previous Mishnah in the time of the base of Leo, even though most of the case in the previous Mishnah the law could be was that a void of the offices was not done properly, but the mice in the time of the base of Leo the law could be is that the Thomas the veil is not going to be there. My love my hand additionally they're going to be subject to me law. What's the hotz? There's going to be one exception not to the emitter of the base of Leo. There's going to be one exception to the my love them, which is going to be the case. We gave it away in the introduction, right? The case is me hot to say shall solve a matter can my say hot toss the shame hot toss. We you checked off all three boxes of the hot toss. Now the hot toss is what about the fever? Catch a cadaver. Once you have a hill could be that's what about the hill and the case hot soil for all the bus. At that point it's not catch a shame anymore. At that point it's no longer going to be subject to the laws of me law. So, that's the only case where this not going to be me law. Moving along to the my lucky is Leo and my issue law that the more give a shout out to a moment to go. I will say shall solve a matter I will say I have that was done with matter. What does me the matter? The matter say grow can my say hot toss and it was brought like a hot toss. The shame hot toss and it was brought with shame hot toss. You have an oil say I have that was brought with matter can my say hot toss the shame hot toss. Meaning it was brought 100% like a hot toss. Now which of void was done 100% like a hot toss? So, we saw that already in the Gamora. Actually speaks it out right here. It emerged very clear in tomorrow's bath, but it means the Malika, right? So, the oil say I have with the Malika was done 100% like a hot toss I have. It was on the matter like a hot toss I have. It was can my say hot toss like a hot toss I have. It was on the shame hot toss like a hot toss I have. Leo and my issue law says my love them but this is an oil say I have where you botched up not once, not twice, but some did it more, right? You completely got it wrong, and as a result, oylos oif is always going to be subject to moyel what? It's kosher, possible, doesn't matter. It's always going to be subject to moyel." Rabbi Shimon, Rabbi Shimon says, "Hey, moyel number." Says an unbelievable chiddush. There's going to be no moyel. If you bring the oylos oif 100% like a chotas oif, at that point, at that point, it's going to be 100% in a situation where there's no moyel. Rashi, this is a spoiler alert. Rashi says, "You want to know why? The reason is cuz Rabbi Shimon has a chiddush. If you bring the oylos oif 100% mit chilah v'ad soif, m'alef v'ad soif, like a chotas oif, it takes on the status of a chotas oif. It becomes a shtick chotas oif. And a chotas oif that's done l'matah k'maaseh chotas o shem chotas, what's the halacha? It's a kosher chotas oif. You're allowed to eat the boss even though it's cut shay Hashem, it's kosher k'daso, it doesn't matter, but right now it's going to be in moyel number hand, right? So, so too, says Rabbi Shimon, "If you bring the oylos oif in that oifen, the oylos oif somehow converts into a chotas oif." And in that it converts into a chotas oif, the halacha is in moyel number hand, there's not going to be moyel. Now, from here until the end of the Mishnah, Rabbi Elazar is going to talk to Rabbi Shimon. So, anytime Rabbi Elazar and Rabbi Shimon talk, you know there's a lot going on, right? That's something I think we're familiar with. Knee deep into the machshir already. That's number one. Number two, this is a a discussion that Rabbi Elazar and Rabbi Shimon are going to have that's going to continue in a braisa in the beginning of tomorrow's daf. So, we're going to do what we do, which means finish the Mishnah and then we'll Israel Hashem o harav on this a little bit more tomorrow. Says the Mishnah right, "Omrim Rabbi Elazar." Rabbi Elazar turns to Rabbi Shimon and he says, "I have a very hard time with this. I have a hard time accepting that an oylos oif that's brought 100% like a chotas oif, the halacha is that it's going to be in a matzeh where it's in moyel number hand." And he says, "To me, it doesn't shtem with the first of the Yud Gimmel Middos Shel Torah and Drash them. It doesn't shtem with the Kal Vachomer. What's the Kal Vachomer? Mach chotas if you bring meaning you bring the to my right with the place that you're supposed to get the right you do it properly that is there's no why cuz it's now so it's not going to be but if you bring the to right you bring it to my will be so when you get it right no you get it wrong so my way if you get it right there's it means it's more than the the you get it right there's no the only you get it right there's so since so if you get it wrong there's not the where you get it right there's no when you get it wrong there's why is there me when you get it wrong cuz you can't eat it so the when you get it right there's certainly when you get it wrong there should be as well now we said has a whole tire that when you bring the 100% it becomes a good that's already going to play itself out in the but here in the time is you're telling me that in I love where you get it wrong somehow there's going to be no it's impossible it's impossible if when you get it right there's when you get it wrong there's going to be with you get it right there's no yeah when you get it wrong there there is I'm going to be sure told him as relates to your have a cover cuz could be the same so can she with it's true that if you bring a the same that is there would be even if you get the right there's no you get it wrong there'd be and it could be the reason is is because if you bring the same something you bring the same something that is to me so you will so maybe that's why you get so maybe that's why you get time out of your as opposed to since she is smaller we're talking about with was brought the same which means you can see that smaller you had a mind something that's not so could be what we reckon with is not even so much what you're doing but what you're thinking and it could be therefore the the same would be the would not be to isn't it counter intuitive based on how much the and the themselves are to me yes but it could be there's a different wild card here and that is you have to reckon what are you thinking about maybe there's a your not apples to apples because in the case of it could be being that you're thinking the same that's a smaller to be as opposed to the being that you're thinking the same something that's not maybe that's why there's not going to be so it's true the with this if you done the carbon that you're bringing that that you're doing it's more to me but you're being the same same something that's less to me so maybe we have to reckon with what you're being towards maybe that's why you look at it so the said went to plan B said I have a on that as well culture should shock them the shock them the same culture what would be in the case of culture which is supposed to have with and instead you did it in dark which means it's a and you brought it with same culture so not only was it done the where you're supposed to do the culture even had a mind the culture this very similar to case right it's even more similar to case where you had it was and you brought it 100% like the like the you did the where you're supposed to do the the culture if you had a mind the culture this is like very similar right where the culture was brought in dark and so you had a mind culture and column which is supposed to bring in door. Now, what's the matias of those cases? She came she would have a chain by me over there the she know is and was a double chain by me why is it double chain by me cuz we said kosher and column wakes up in the morning not being shy to me yet my oven by if you batch up the kosher and column like that you have nothing to be my and as a result it's going to be shy to me you have to ask him what he with regard to that piece of china small double chain by me over. Even though everything was done like the similar still you telling me that no the reason the oil life the same could be there's no cuz it was the same really what about if I had an equivalent theory of kosher and column that was brought the same kosher and column a very similar case to your case over there you were the same and by me and so the case is that there's me sure so be sure to my kosher and column the shot the same kosher and column the same your case it's true you had a mind kosher and column and kosher and column we said wakes up in the morning not being shy to me over but doesn't always go to sleep at night not being shy to me over right once this they so it's a double chain the head no of the us once you do the has all the way you supposed to do it that's going to be shy to me over so the kosher and column that may be is considered a the same double chain over chain by me over as opposed to kosher and column the same kosher and column is yes but it's in the head and it's for that reason it's not it's not that that is going to be the case either way again we just started this second mission over a mission that we saw a little bit about in the end of the Gemara right before the Mishnah and the Mishnah we're going to see a lot about. This is our Shiur in tomorrow's daf, but we're going to stop here, take an excel, and talk a little bit the other B E Tay Matoy. So, we have the Seder of the Chevra in Mishlei Merachoidesh. Not just in Mishlei Merachoidesh, but in the Churva Shul whose legacy has been part of the issue of of Eretz Yisrael which was Choyzev in Eretz very much in the 18th century and then in the 19th century into the 20th and 21st century played such a a prominent role. So, I think it's Kedai to start now with the first of the Eretz Yisrael which will be several Red Bikes over the course of the Nesiah just to talk a little bit about Yerushalayim this man as there. Talk a little bit about the Makom Hamikdash this man as there. The Rambam in Hilchos Melachim Perek Aleph Halacha Aleph says, "Sholosh Mitzvos Nistavu Yisrael B'Shaas K'nisasan L'Aretz." The Yidden were commanded to do three Mitzvos when they entered Eretz Yisrael. Limnos Lahem Melech, to appoint a king, She'ne'emar "Som Tasim Alecha Melech." U'Lehachris Zera Amalek, and to get rid of all of the offspring of Amalek, She'ne'emar "Timcheh Es Zecher Amalek." And finally, U'Livnos Lahem Beis Hamikdash, and to build a Mikdash, She'ne'emar "V'Shichanti B'Socham U'Vasah Sham." So, the Rambam quoting a Gemara in Maseches Sanhedrin Daf Chof Amud Beis says that when the Yidden entered Eretz Yisrael, they were commanded to do three Mitzvos. Number one, appoint a king. Number two, destroy any offspring of Amalek. And number three, to build the Beis Hamikdash. As it relates to Livnos base of the Rambam, what's the makor? It's a possuk in the Torah, it's in parshas Re'eh. Shenemar shichno v'asu v'asu shama. The Lechem Mishna often are asks a kushya from another Rambam, a stira of the Rambam. The Rambam in the beginning of hilchos base hamikdash perek aleph halacha aleph says, mitzvas asei lasos bayis lashem. There's a mitzvas asei to build a house for Hakadosh Baruch Hu. Muchan it should be prepared li'asot hakorbanos for a place that Yidden should be able to bring korbanos v'chagim v'moadim v'shalosh pa'amei hashanah. And also we Yidden should be able to go and be choyeg be'ol haregel three times a year. Shenemar v'asu li mikdash v'shachanti b'socham. The Rambam in the beginning of hilchos base hamikdash also discusses the mitzvah to build the base hamikdash. Mitzvas asei lasos bayis muchan lashem. Rambam gives two descriptions of what the tachlis what the ta'alas of the base hamikdash is. Number one, li'asot hakorbanos. Number two, v'chagim v'moadim v'shalosh pa'amei hashanah. But the Rambam here quotes a different source. The Rambam quotes the possuk that we all know, the possuk in parshas Terumah. It says v'asu li mikdash v'shachanti b'socham. And straight the Lechem Mishna v'choyair a stiras haRambam. In perek aleph halacha aleph in hilchos Melachim, the Rambam says what's the makor that Yidden had a chiyuv to build a base hamikdash shenemar shichno v'asu v'asu shama. And in perek aleph halacha aleph in hilchos base hamikdash, the Rambam says what's the makor that there's a mitzvas asei lasos bayis lashem because it says v'asu li mikdash. V'choyair the Rambam seems to be bringing two independent makoros to the same mitzvah. In the eyes of the Lechem Mishna, this was a kushya at Terumah. The Tzorich iyun says the Lechem Mishna v'choyair a stiras haRambam. The Lechem Mishna tries to give a little bit of an eitzah. I saw the Rabbe Zalman in Even Ha'ezer has a little bit of a pilpul to try to give a little bit of an Aitzah, but it could be that there's a Mahalach that we could say, and maybe it's even emes, and maybe it's even poshut. That is, it's interesting, but you go through the Torah, like we're actually doing now the Chavurah, holding in Parshas Vayeishlach, it's interesting to note that the city of Yerushalayim is never mentioned. The Makom Hamikdash is never mentioned. In fact, the closest thing that there is to any mention, any reference to Yerushalayim Ir Hakodesh is in Parshas Lech Lecha, where the Torah says "Umalki Tzedek Melech Shalem", and the Targum Unkelos says "Malki d'Yerushalayim". Shalem as in a reference to Yerushalayim, but the city of Yerushalayim is never mentioned in the Torah. If you think about it, it's a Pela. Yerushalayim, which plays such a central role in Yiddishkeit, there's so many Dinei d'Oraisa and Dinei d'Rabbanan that relate to Yerushalayim Ir Hakodesh, and of course to the Makom Hamikdash, and it's not even mentioned in the Torah. What does this even mean? Truth is, if you go through the Pesukim, and really starting from Parshas Re'eh Perek Yud Beis, the Torah says again and again and again and again and again and again, more than 20 times, that the Yidden, when you're going to enter Eretz Yisrael, there's going to be a place, says Hakadosh Baruch Hu, that I'm going to choose. And that place that I'm going to choose is going to be a holy place. There's going to be a city that's going to be a holy city, and within that city, there's going to be a place that's going to be the holiest place within that city. And there's going to be many different Halachos that are going to relate to the city, and then even more Halachos that are going to relate to the place in that city. Just to bring the point. The possuk says that if they have a mizbei'ach, they make a mizbei'ach, and they build their getchkes wherever they want. Says the Torah, when it comes to the Eibershter, you can't just go ahead and pop up a mizbei'ach and decide that you want to offer up korbanos wherever it is. But rather, you know where you as a are going to have to bring your korbanos. You're going to have to bring them to the place that Hakadosh Boruch Hu in the future is going to choose. From all the different shvatim, Reuven, Shimon, Levi, Yehudah, Yissachar, Zevulun, the Eibershter is going to pick the cheilek of one of these shvatim, that's going to be the chosen place, literally, and it's over there that you're going to go v'sichem tzidkus v'vaserchem. That's where you're going to bring your korbanos. The boy ayayoy, ish kol hayoshev beineichem. That said, no. You're going to have to go and bring all these korbanos where? In the place that in the future I'm going to choose. Skipping a few psukim. It's going to be in the place that Hakadosh Boruch Hu is going to choose to rest his Shechinah. Shammah saviu. It's over there that you're going to bring Hashem. Skipping again. Be careful when you come there. So, don't just bring olos wherever you want. Kim ba'makom asher yivchar Hashem. Hashem is going to choose a place, and that place that the Eibershter is going to choose, it's over there. Here's another possuk. You can't just go ahead and eat ma'aser sheini wherever you want. >> There's a place that is going to choose and it's over there. It's It's over there that you're going to go ahead and you're going to be able to eat it. The Torah goes on again and again and again. That we know on the day of says we know but the Torah never mentions by name. The Torah says leaving you with suspense. I'm not telling you. You're going to have to wait. You have to wait. Suspense. You're going to find out. You're going to enter I'm going to choose a place and it's going to be in that place that all the that we know about all the that we learn about every single day right now in the all those are going to be in the air. Right? Think about some of the we know. As we are Right? I'll show you right? Doesn't say it says it's always I see you for Go fighter and with the Torah talks about the Torah goes up to the and he's a right he goes and the Torah says where did he go? The Torah doesn't Torah doesn't mention it by name. There's no mention of anywhere in the Torah. There's no mention of the anywhere in the Torah. Torah literally leaves us hanging. Torah says you're going to go into Israel and when you're going to go into Israel I says I'm going to choose a place. And when I choose a place that place is going to involve a city and then a within within that city. So when was chosen? When was it chosen? When did the figure out that the place is and within it's the when did that place It's under Torah? Where is it? When did it take place? So, for that, all you have to know all is a little bit of nach. And really, it's the very, very last episode in safer Shmuel. It's in Shmuel Bet. Very, very end. It's perek of dalet. Perek of dalet begins by Yosef af Hashem lachrei Yisrael. Kodesh Baruch Hu continued to get angry at Klal Yisrael. Rashi says, "Lo yadati alma." Not sure exactly what's going on. Rashi Hakodesh. Not sure. Not sure. But, Hakodesh Baruch Hu got very, very angry. And because there was this charei naf, David Hamelech had this impetus. He had this feeling that the right thing to do is to go ahead and to count the Yidden. So, we're all familiar with David Hamelech counting the Yidden, which of course is not something that a Yid is ever supposed to do. Machatzis Hashekel, Rashi in the beginning of parshas Ki Sisa. David Hamelech infamously counted Klal Yisrael. This is where it happened. It happens in the very, very end of of Shmuel Bet. And the pasuk says, "Vayomer Hamelech el Yoav." So, the melech, David Hamelech, goes to his Sar Hatzav Yoav. And he says, "Shut na b'chol shivtei Yisrael." I want you to go wander amongst all the Jews mi Dan v'ad Beer-Sheva, from sea to shining sea, u'fkod et-ha'am. And I want you to count the folk for yadati es mispar ha'am. And when you do that, I'm going to know how many Yidden are there. Yoav tries putting up a fight. Yoav says, "Lammah chafetz badavar azeh?" David, you know that's not a good idea. says, "No, I want you to go ahead. I want you to count the Yidden." Nu? So, Yoav had no choice. Vayeitzei Yoav ben Tzruyah lifnei Hamelech lifkod es-ha'am es Yisrael. He went out to count the Yidden. They literally went everywhere. Every single place that they were Yidden living, it didn't matter where it was, they went and they counted. Yoav comes with a census, he delivers it to the king, that he is well. How many Yidden were there? Shmona Me'os Elef. 800,000 Ish Chayil that were literally yielding swords. 500,000. The possuk says, As soon as Dovid HaMelech got the census, then somehow and for some reason, he decided maybe this was not such a good idea. Yoav tried talking him out of it, but he went right ahead anyways. But at this point he realized this was a mistake. I sinned terribly. Please forgive me. I act very I acted very, very foolishly. The possuk says Dovid HaMelech woke up in the morning and Kodesh Boruchu revealed himself to God HaNavi, who was the Chozeh of Dovid, he was Dovid's like private prophet, and he tells God, "I have a message I want you to deliver to Dovid. So says Hakadosh Boruchu, I'm going to give you an Onesh and I'm going to give you three options to choose from. So this Onesh involves multiple choice. You get to pick which Onesh you want. You pick the one that you want and whatever it is, that's what I'm going to do. So God comes to Dovid HaMelech and he says, "I have some bad news. The bad news is that what you did was a terrible, terrible mistake. There was some Chareinaf in the world and now Dovid HaMelech, he was Mosif on the Chareinaf by counting Klal Yisrael and because of that you're going to be punished. That's the bad news. The good news is, at the very least you get to pick your poison, so to speak. You get to decide what going to want. Then God talks. If you want, you can pick seven years of hunger. If you want, you could also have to run away from your enemies for three months. That's also an option. Or they could be a that's going to last three days. So, what do you want? You want seven years of hunger? You want to be on the run for three months? Or do you want three days of a day for I have to deliver a message. Think about it for a minute. I'm going to come back to you. I have to return. I have to call this I have to tell him what you want. The says and we all know this I am going to go. David turns to God. He says What was he saying? He said, I would rather the that's going to be totally in this park. He said, I don't want to be totally be at all of them. Do you want to know what I want? I want that there should be a day for That's what he chooses. He says, I know And if my is going to come directly from the park, then at the very least there's going to be a minute I can have. I will be at all of them. Man, I don't trust. I will play with that. That's not something I want. And as soon as chose that immediately brought it over. From the until the time that the day was supposed to last. 70,000 people died as a result of this. Jerusalem. Then he sent the to Jerusalem. To destroy it. Knock him out Shamalora. And as the is about to destroy the city of Yerushalayim, all of a sudden Hakadosh Baruchu has a little bit of regrets, so to speak. Vayomer Hamalach Amash at the head of Yevusi, stop. Umalach Hashem where was the malach at that minute when he was going to go destroy Yerushalayim? He was in Goren Ha'aravnah Hayevusi. He was on the top of the field, the Gesheft of a man whose name was Aravnah who was a Jebusite. He was a a Yevusi. Vayeima Dovid Hashem Beroishah Hamalach Hamakaboh. Dovid Hamelech saw the malach standing by the Goren of Aravnah Hayevusi. So Dovid Hamelech turns to Hakadosh Baruchu. Vayomer says Hinei Anochi Chatosi Anochi Haveisi Eilah Hatson Mah Asu Tino Yotze Viyo Viyozovi. You know, you're letting out all the same group and all the Yidden I didn't realize 70,000 Yidden already died. You know what? I'm the one that made a mistake. Take it out on me. I deserve to bear the punishment of Klal Yisrael. Why should everybody have to suffer? Says the very, very next possuk. Vayomer Dovid Ben Yishai all of a sudden Mamish as Dovid Hamelech has this hergeish he sees this malach on the top of the Goren of Aravnah Hayevusi, he gets another visit from his private chozeh from God. Vayomer Lo told him, "I'll lay Hakem Hashem Mizbeiach Begoren Aravnah Hayevusi. I want you to go and I want you to erect a Mizbeiach on the Goren right here of Aravnah Hayevusi." Dovid says, "Sure." Vayomer Dovid Kidvar God Kasher Hashem. Vayashkeim Aravnah. Aravnah Vayareh Hashem Malach V'Savod all of I mean Aravnah sounds like a very old acres of property. All of a sudden the king is coming with an entourage and he can't believe it. Like what did I do? Am I in trouble? What's happening? Vayeitzei Aravnah. Aravnah runs out. Vayishtachu Aravnah and he gives him tremendous kavod he bows down to him. Vayomer Aravnah. Aravnah said, "Madua Adoni Hamelech L'avdo?" He says, "Why are you coming to me?" Vayomer Dovid. Dovid said, "Liknos I want to buy your go." "You want to buy my go? You want to buy my go? You own't have the real estate in this country. Why do you need my go?" "Because I need to build a because I was told by God that if I build a it wasn't the first in the but it's I build a the I gave a lot. 70,000 people died. You know what's going on, right? Everybody's quarantining right now. If I build a right here on your go in I was told by the that's going to end of my game. David hears that. He says, "We should go with the sit down with lawyers now. We're going to write a contract." He says, "Take it." "Animals, right? Just take all my animals." Here's the what else do you need? Take He said you could have everything. I have no one told the I should be with you. You can take whatever you want. He told me I have to pay. I want to pay for it. I'm not going to go ahead and bring on a piece of property that I got for free. And the person says that David went ahead and he bought this property. But even some David was there watching. And David went and he built a there. Answered the of David. I will destroy. Says Kaza. And really it's a second that it was at this second when came to David and he told him I want you to buy the go in of a Yevusi. That this promise that I made more than 20 times and say for the one played itself out of my sight. This is when the Makkah Mukarramah was chosen." Until then, it could have been anywhere. Didn't have to be Jerusalem. Maybe it would have been Hebron. Maybe it would have been Meiron Safed. It could have been anywhere. In Jerusalem? I don't know. It could have been anywhere in Jerusalem, too. But it was at this second when God tells David "Al le ha game la Shem mizbe'ach bigoren Araunah ha Yevusi." This is where it played itself out. That it's the city of where the goren of Araunah ha Yevusi was that would be the Makkah Mukarramah in terms of start and it's that Makkah Mukarramah that would be the Makkah Mukarramah in terms of start as it relates to where exactly the Makkah Mukarramah would be. The truth is, to appreciate this even more, in Sefer Yehoshua, when the Yidden enter Eretz Yisrael and they conquer the land for the first time, there's a few pesukim tucked away that's so tucked away that even if you learn Sefer Yehoshua, it's very easy to miss. The very end of perek 10 as well. The pasuk says, "That's how Yevusi yoshev Yerushalayim lo yachluh bnei Yehudah le horishah." When the Yidden entered the land in the times of Yehoshua bin Nun and they're going through stetl after stetl, they're killing king after king, the Yevusi, who had a strong hold in Jerusalem, they weren't able to knock out. "Va yeshev ha Yevusi es bnei Yehudah b'Yerushalayim ad ha yom ha zeh." The Yidden weren't even living in Jerusalem until that story. When David ha Melech is told by God, "Go to the goren of Araunah ha Yevusi." Where's that? In in Jerusalem? In Jerusalem? The Yidden are living already a few hundred years in Eretz Yisrael. "Ad ha yom ha zeh." They had not conquered that city. It wasn't even on the radar, let alone being the chosen place. They couldn't because the Yevusi, the Yevusi they were too strong. "Lo yachluh bnei Yehudah le horishah." This was an unbelievable chiddush. But David ha Melech was told, "Yeah, that city Jerusalem, which has been completely neglected, that even with the and the floods wasn't able to conquer, I'm telling you that's the misbehavior supposed to go to because it's in that city and on that place in that city. That's the chosen nation. I just want to bring out this point. Drop that. From the second year that the year they were in the midbar they didn't already had a Mishkan, right? They had a place where they could bring carbonas. They had a place that they could be regular. You know, they burned in a few places in the altar as a if there was a regular Mishkan, but that really aside, they had a a place where they can come and appear in front of Baruch. All the laws of they all applied. They all applied. They didn't have Jerusalem. They didn't have the They didn't have that that the Torah references more than 20 times in I just to map it out a little bit better. We know that the first base stood for 410 years. The second base stood for 420 years. They didn't have a Mishkan for how many years? For 479 years. 39 years in the midbar, 14 years in Gilgal, that's where the Mishkan was immediately when they entered then it was in Shiloh #tomorrowsray for 369 years. Then it was in Gibeon for another 56 years. So, in total it was 479 years that had a Mishkan. It was afterwards that he built a base which immediately follows this over here in base and then there's a Mishkan Kobe meant. But, the point is is that the Yidden had a place where they can do all the avoid this. They had a place where they can bring carbonas. They had a place where they could be by a Kodesh Baruch Hu. What they didn't have yet was the Makom Asher Yivchar. And the question then begs itself, what's unique then about the Makom Asher Yivchar? It has to be that there's something unique, right? Because you have a Mishkan now, it's traveling with you. Al pi Hashem Yachnu, al pi Hashem Yisa. It's all over the place, right? All the Mem Beis Masois in the Midbar. And then it's in Gilgal, then it's in Shilo, then it's in Nov, then it's in Givon. But the Torah keeps on saying that there's going to be a place where there's going to be a Makom Asher Yivchar. And somehow that's going to be different. After the Torah mentions it over and over and over again. And that place that was chosen was chosen with such drama in the end of Shmuel Beis. It has to be that Lo Yiroh Zechariah Zeh. Atzas Asher Shav al ha hen. They're places of choice of Shechinah. But it's clear that this Makom Asher Yivchar Hashem is different than Mishkan. Because all the places that the Mishkan was in wasn't in the Makom Asher Yivchar Hashem. It was a place that the Yidden had sort of gone with the flow and chosen that that's where they're going to be. But then there's this one place and Dovid says, I'm going to choose that that's the place I want it to be. I want it there in Achrayim HaHed there. Right? That's where it's always going to have to be. There's no such thing as a Mishkan popping up after that. So what's the difference between Mishkan, which was with it together with the Yidden for 479 years, and then Mikdash, which is in Yerushalayim in the Kodesh that's in the Har HaMoriyah. I found in my Makom Nifla that to me is a a game changer in terms of understanding Makom HaMikdash, in terms of understanding where we're going now, after Lo Yisa BeChallah, right? And that's in the Alshich HaKodesh in Parshas Va'eschanan. And if you have the new Alshich, they cross reference the different places where the Alshich says this, Bekitzer, but I'm reading from Parshas Vayakhel. The Alshich Hakadosh says as follows. He says the idea of a Mishkan, the idea of a Mikdash, is a place for Hakadosh Baruchu to be mashreh Shechinasei with Klal Yisrael. We're living over here in a a world of of hester panim. But there's a mussag of Shechina Betachtonim. When Hashem says that I'm going to take the Shechina and I'm going to be together with you. But says the Alshich that when the Yidden had a Mishkan, the greater the Mishkan was, we live betachtonim, and Hakadosh Baruchu says, I'm willing to come and be your guest. If you let me into your house, if you make a place for me to come, then venoyad'ti itcha meyal hakapores, I'll come, I'll be with you, I'll be mashreh Shechina, and I'll be mashreh Shechina on such an incredibly deep, complex level that cholo davar yer bayom hazeh, there'll be a parsha of Thomas Mikdash Vekodesha, there'll be an Azara, there'll be an eh Heichal, there'll be an Olam Elyon, there'll be an Olam Tachton. And Hashem says, I'm willing to come and be your guest. As a chiddush from the Zohar, that there's an idea of Shechina Betachtonim that Hashem says, I'll come, I'll be your guest. But says the Alshich, then Hashem writes in the Torah that there's going to be a day, I'm not telling you when, and I'm not telling you where, but there's going to be a day and there's going to be a time and there's going to be a place where I'm going to tell you go ahead and build me my own house, and then you'll be able to come visit me in my house. I'm not going to be visiting your house. You're going to be visiting my house. And that's going to be on a whole different level. The Mishkan says the Alshich was the Hashem coming and checking into our hotel, so to speak. Being an ore'ach bayis. It's gevalt, it's mechayev dinim. The whole seder korbanos comes from that. But then it says the Hashem is going to be a time and place where I'm going to ask you to build my house. And then, when we're together, when we're convening, I'm not a guest in your house, you're going to be a guest in my house. And my house, that's already a whole different Indian. Ah, it's a whole different madriga of kedusha. Ah, it's a whole different bechina. It's a whole different bechina. The Alshich Hakodesh says that Yirmiyahu Hanavi said at the time of the Churban, he said, "Mi yiteneni bamidbar malon orchim." He says, "I wish I wish it would have been like when we were in the midbar, where I was a guest." SO, WHAT THE Alshich because when the when the midbar, if the Eibishter wanted to sever his tie with Klal Yisrael, so what was he able to do? "I'm checking out. Ask my bill, I check out, I pay the fees, and I leave." But that's good if the Eibishter is a guest by us. But now in Eretz Yisrael, you're a guest by me. I can't leave. I can't leave. And it's for that reason, says the Alshich, "Ish yerushalayim bo'ded o chamonah." Because the Eibishter says, "I can't leave." So, if I can't leave, who has to leave? Klal Yisrael has to leave. And that's why Kol Yisrael me'unah. And that's why Klal Yisrael had to leave in the Eibishter's like an almanah waiting for her husband to come back one day. But the Eibishter can't leave anymore. And the Eibishter at the time of the Churban said, "Mi yiteneni bamidbar malon orchim. Halvai, I would have been a guest by you, because I wouldn't have to throw you out of the inn. I would just be able to leave. But I can't just leave. I can't just leave. And the reason is because this is my house. And being that this is my house, it's for that reason I have to be here. I have to be here. If we need to sever our relationship, if we need to sever our tie, well then it's you. You're the one that's going to have to leave. But Al Kol Panim, Al Kol Panim, it's mevurah. And we're just getting started. This is part one, Be'ezras Hashem, part two, part three, part four, part five is going to come. But what is emerges from here is that really within the world of Mishkan and within the world of Mikdash, there were two dinim, two fundamentally different dinim. There was a tekufah of 479 years where the Eibishter said, "I'm a guest by Klal Yisrael." And it was but then they kept on saying there's going to be a day. There's going to be day where I'm going to ask you to do something else. Not just to build a bias where I can come now and check into your hotel where you can host me, where I can be a guest for the weekend and then leave. There's going to be a time where I'm going to ask you to build my house and it's going to be key base. It's going to be the house of and you're going to come and you're going to come to me. I think it's possible. These are the two Rambams. The Rambam says in Mitzvah says say last by there's a Mitzvah says for you to build a what's the purpose? We make by the so that Mitzvah was immediately they didn't get the had a Mitzvah of that's a Mitzvah they got that second build a place where they can be with where you can be with where you can ever say the kitchen. We can bring all the dinner that we're learning about right now and that Mitzvah was and we will that Mitzvah for 479 years. Over then that there's another Mitzvah and this Mitzvah is Mitzvah that we're going to come there's going to be a new Mitzvah. You know what that is? Number one number two the live is and to go ahead and build a what do you mean? I THOUGHT THAT'S MITZVAH that's the have a place that they can come with you. A place where they can be your guest where they can be that's a Mitzvah of a Mitzvah. That's but there's a and that is says there's going to be a time and place that's only in which it's how many times do I have to say it? It's staring us in the eye. There will be a time, and if you know a little bit of knowledge, you know exactly when it took place in the end of Shmuel Bais, where the Eibershter says, I'm going to choose the place. And that's going to be Mechayev a new Mitzvah, because as soon as you know where it is, the Shechinah should dwell amongst us there and only there. The ultimate Mikdash is to have a Mikdash. The Shechinah should dwell amongst us is to be Mechayev that Makom Asher Yivchar. Who made it Doric, I think, if you look at the Shulchan Aruch of the Alter Rebbe. In Hilchos Beis HaBechirah, the Alter Rebbe says, Mitzvas Asei Lasos Bayis LaShem. In Hilchos Melachim, the Alter Rebbe says, What's the third of the three Mitzvos? Livnos Beis HaBechirah. In Hilchos Beis HaBechirah, ironically, the Alter Rebbe's Loshon is Bayis LaShem. A Bayis, build a Bayis, build a Mishkan. 39 years in the Midbar, 14 years in Gilgal, 369 years in Shiloh, and then it's going to be in Nov Givon. That's not the Makom Asher Yivchar HaShem. That's a place, that's a Bayis LaShem. Hilchos Melachim, that's a different Din. The Livnos Beis HaBechirah, why did the Alter Rebbe switch from Bayis LaShem to Beis HaBechirah? V'al Da the Alter Rebbe is thinking another Mitzvah. Here he's talking about building that Makom Asher Yivchar. What's the difference? Oh, it's very, very different. The Bayis LaShem is build a house that the Eibershter can come to, make a Mizbei'ach and a Shulchan and a Menorah. be a place that the Eibershter can come. The Eibershter says, This is what your house, this is what the guest room has to look like if you want me to be your guest. This is why you need the refrigerator, this is how it has to be stocked. Otherwise, I can't come to you. That's V'asuli Mikdash. That's Bayis LaShem. Livnos Beis HaBechirah, it's another Mitzvah. That's the Bayis of Hakadosh Baruch Hu. That is a whole different Tzurah. That's already a a whole different Inyan. I think it's Poshet. I think it's Poshet and maybe even Emes that that's these two Dinim for Shaiton. The Rambam, this is part one, Bayis LaShem. A little bit later, we're going to learn part two.