Start over from the משנה again, we just started yesterday two lines. מיקירי ירושלים, it's the middle of נ"ד, that's what it says, in the middle of the page here. The line starts, מתניתין. מיקירי ירושלים, the חשובי people in ירושלים, היו מלוין אותו עד סוכה ראשונה. They would escort the one that's carrying the שעיר לעזאזל, they would escort him till the first סוכה. And he explains: עשר סוכות מירושלים ועד צוק. There were ten סוכות put up, build up, between ירושלים and this cliff of the עזאזל. תשעים ריס. There was ninety ריס there between ירושלים and עזאזל, which is שבעה ומחצה לכל מיל. Seven and a half ריס to every מיל. So if you have 90, so it comes out that you have 11. על כל סוכה וסוכה אומרים לו. And yet, huh? 11 what, ריס? 11, they had 11 מיל to each סוכה. Not 11, no, 11 11 stations, 11 stations, 10 stations and and afterwards, there were 10 stations and at the end. So each one was basically a מיל, 90 מיל, so there was 11. על כל סוכה אומרים לו, every time you pass by one סוכה, they would tell him, הרי מזון, here's food, הרי מים, here's water, if you need it, you're able to eat it. ומלוין אותו מסוכה לסוכה. They would take him, the one from this סוכה would escort him to the next סוכה, and they were allowed to go since it was a מיל, a מיל you're allowed to walk. Further than that they couldn't walk because it was be more than a מיל, more than תחום שבת. So they walked him to the next one. The people from the next one walked him to the next one. Huh? Yeah, they can walk back to the to the same מיל, the same סוכה they were there before, and you can't, yeah, they can't go any further, but the whole idea was to go along with him. חוץ מאחרון שבהן, the last one, שאינו מגיע עמו לצוק. The last one, since it was 11 stops, there was between the last one and the צוק and the mountain and the cliff was more than a מיל, according to the חשבון. So the last one, the people from there couldn't walk with him all the way to the צוק, so what did they do? אלא עומד מרחוק, they would walk as much as they could, they'd walk a מיל, stop there and watch him continue, ורואה את מעשיו מה הוא עושה. You know, ורואה את מעשיו, they see what he would did, מה הוא עושה, what did he do there? חולק לשון של זהורית. This is like this. I

don't think we learned it in the יומא before, there is a משנה before, it says that the כהן גדול would take a לשון של זהורית, a piece of cloth made of red silk, right? That shined, and they would put it on the horns, between the horns of the שעיר, between the horns of the שעיר, and that's how he would take him. That's the one thing that would get white, when the אייבערשטער would forgive the עבירות, it would get white. And he took him. Red. And he would take it. Came to this end, Yeah, we'll see, there's, first it was different, there's two things, yeah, but they later changed. No, no, there was something inside the בית המקדש where they would see and then, yeah. The גמרא will explain later, but at this point the משנה is saying here, so he would take the עזאזל with this לשון של זהורית, and that was supposed to get white. When he came to the צוק, he didn't throw him down with the לשון של זהורית, cuz how would you see if it's white or not? So they cut it in half. They took that לשון, cut it in half, took half and tied it to a rock here, and other half stayed on his horns, and then they throw him down. If the other half got white, this half also got white, so they were able to tell right away. Huh? A דרך נס, ודאי a miracle. That's what we, that we did learn earlier, that in the second בית המקדש it didn't always happen. Till שמעון הצדיק, it always happened, after שמעון הצדיק, sometimes yes, sometimes not. Anyway, היה חולק, he would divide the לשון של זהורית, this לשון of this piece of cloth made of red silk, חציו קושר בסלע, half he tied up on a rock, וחציו קושר בין שני קרניו, and half was tied between the horns, ודוחפו לאחוריו, and he would push it backwards, והוא מתגלגל, it would roll, ויורד, and it would go down, fall down, down the cliff, ולא היה מגיע לחצי ההר, wouldn't even get to half of the mountain, עד שנעשה אברים אברים, and it would break into pieces. Such a strange thing, how to kill an animal with such, you know, it sounds very cruel, to kill an animal like that.

Huh? No, שחיטה is easy, שחיטה פארקערט, שחיטה, it's painless, it's easy. Huh? Yeah, least cruel, yeah, the least cruel, and that's one of the גשמיות'דיקע reasons, it's not the reason why the אייבערשטער said to שחט an animal rather than to to kill other ways, but here they דווקא killed him in a cruel way. Huh? They could Yeah, like they were able to, באמת they could see him from far. But the question is, what happens if if hanging it would turn or turn like this? Or really, it's a the עיקר part is it should be on top. They should see. But what they were afraid of, the גמרא explains they were afraid that this is only if he's falling this way, and you could always take look at this. What happens if he falls like this, and this part of the body goes up, so you won't see? So that's why they made that it should have be able to see it here, too. So since after שמעון הצדיק, since it didn't always turn white, then meaning that השם didn't forgive? We see it, yeah. What about now? Are we in worse off? Now, we have no סימן. Then, they had a סימן he didn't forgive. This is not only place. You're trying to take למשל, by עגלה ערופה, isn't that also cruel? Taking an עגלה ערופה. Hitting in the head. Take a a פדיון פטר חמור. If you didn't, if you didn't redeem it, וערפתו. Same thing. שילוח הקן? שילוח הקן, פארקערט. It sounds like רחמנות. Send away the mother, she shouldn't see how you take the babies. And פארקערט, it says that some people say it's רחמנות, so האומר על קן ציפור יגיעו רחמיך משתקין אותו. It's not רחמנות. רש"י says, you should not think it's רחמנות. The אייבערשטער has his reasons. But here he can't, here it's not רחמנות. I guess in רוחניות you can understand it. This is supposed to represent the the שטן. That's what it is. With עבירות, and you throw. You got to kill him in such a way that you're צופראסקען אין גאנצן. רוחניות, but in גשמיות, someone Yeah, you wanted to פראסק him. מילא, if he doesn't enjoy it, דא רעדט מען we're talking to kill an animal in such a cruel way, thrown down a cliff, it should break all the pieces, all the pieces. It's like it's like whipping, you got to give a גט. That's his true רצון is is that. But the animal has a רצון, too. Yeah, the animal definitely have an עליה. For sure. First hit, he dies. When? When he goes down. Oh, but the dying isn't There's still feelings. I mean in a minute after you even שחט a בהמה, it's still מפרכסת. It's still No, it's still alive. והא ראיה, איסור אבר מן החי if you trim it. Says it. Says, one of the things, example it gives always, that בכלל אידן By אידן the הלכה is a חומרא חמור by a גוי. There's one thing is a חומרא by a גוי and not by a איד. A גוי is not allowed to eat אבר מן החי. If you שחט a בהמה, so a איד, as soon as he שחט, it's bloody from it. Why? Because שחיטה is מתיר. By a גוי, there's no such thing שחיטה. But there's איסור אבר מן החי, so he can't eat it till it stops. Says it. So, because it's still called alive. Not only it's the nerves. Not only nerves, there's still some kind of life there. So, it still has a feeling. You ever see how they kill fish? Huh? You ever see how they kill fish? Kill it? Don't they shake it out? Yeah? I don't know how fish feels. Maybe, it hurts. I don't know. I know. No, but an animal definitely feels. If somebody hurts, it'll scream. It'll Okay. והוא מתגלגל ויורד. And and he was pushing, and he would yeah, and he would become אברים אברים. Then בא, what happened to this man? ישב לו תחת סוכה אחרונה. He came to the last סוכה, and that's where he stopped. And he stayed there עד שתחשך. Until it got מוצאי יום כיפור, that's right, and he was able to go. Yeah. Now, the reason why didn't he have to go back to that סוכה אחרונה? Before, he was allowed to walk very far. He walked much more than a תחום שבת. But that he had to go there. That's the מצוה. Yeah, yeah. After he's you're not allowed to walk, you understand which case. Here, to come back, so he can't go back all the way back. So let him stay where he is, because now it's שבת anyway. No, it's not שבת, but it he could go to not more, as much as he has to go. Because since he's weak and this, he's allowed to go to the last one. To go further, there was no purpose. Stay there. There it's it's under a shade and everything. Huh? לא מיבעיא. One way is a מצוה. One way is a מצוה, חיוב. Coming back it's not, so, but he could whatever he has to go, he has to go, because he's tired, he's weak, he's Therefore, he can't eat anymore or drink, either, right I imagine? Because on the way going there he could eat and drink. Yeah, probably probably not. But it he should rest. Yeah. Besides, רש"י says he's going to stay there all alone at night, it's dangerous. By the by the end of the cliff, you never know. So, then he's allowed to go back to the first סוכה. And the first סוכה had people waiting for him, because this the people who came there didn't leave anywhere, so they're there. The last סוכה, yeah. So they have a מנין. They had a מנין, yeah. They have מנחה, נעילה, yeah. ומאימתי מטמא בגדים, see the פסוק says that the person who takes the שעיר לעזאזל, just by doing that, he becomes טמא. But from what moment does he become טמא? משיצא חוץ לחומת ירושלים, as soon as he leaves leaves the the wall of ירושלים. רבי שמעון אומר, רבי שמעון says no, משעת דחייתו לצוק, when he pushes it down the cliff, that's when he becomes טמא. זאגט די גמרא ווייטער, תנו רבנן, the רבנן have learned: עשר סוכות שנים עשר מיל היו, there were 10 סוכות like we said and between the 10 all together, from the beginning till the end is 12 מיל. דברי רבי מאיר, that's רבי מאיר's opinion. That's what we said before. That's actually the משנה, the משנה said, עשר סוכות מירושלים ועד צוק. And סתם משנה is רבי מאיר. רבי יהודה אומר, רבי יהודה says, תשע סוכות ועשרה מילין. There were nine סוכות and 10 מיל. He says there were 12 מיל and 10 סוכות, it was nine סוכות and 10 מיל.

רבי יוסי אומר חמש סוכות ועשרה מיל. He says there were five סוכות and 10 מיל היו. Now, how could you walk if there's 10 מיל and five סוכות? There's almost two מיל between each סוכה. So, how could you walk? We said each one from one סוכה walked to the other. וכולם על ידי עירוב. You can make an עירוב תחומין. You can walk 2,000 מיל, but if you if you made an עירוב תחומין you can walk another 2,000. That's exactly what happened, so they made an עירוב תחומין, so they walked further. They had no food at each סוכה, so. And they have Yeah, so they have to put No, you have to put it with the intention. So, they put it down with the intention that this is going to be. So they set Set it up all beforehand. אודאי. The truth is One of them said nine, and there were 10 מיל the second day? That means they couldn't walk from one end to the next? So maybe according to this opinion, they did. בעל כרחך, according to this opinion, they did. And we're saying by עירוב, you don't have to actually put down food. Putting down food is a היתר, so to say. You could walk to the place and stop there before שבת and say, "I'm קונה שביתה," and then you walk you come back home and that's okay, לכתחילה, עירוב תחומין. So, if you let's say you go over there Friday to at the end of the 2,000 and there's a tree there, by this tree you stop, you say, "I'm קונה שביתה here." Then you drive back to your place, and שבת, you could walk an extra. If you don't want to go there, כל שכן, you could send your food along, and the food guy puts it down, and then it's also good. But so they made an עירוב, he said. אמר רבי יוסי, so רבי יוסי said, סח לי אלעזר בני, אלעזר בני told me. And he says סח, he couldn't say אמר לי? It's like he laughed at me. And he said to me like this, "אם על ידי עירוב, if you want to say they made an עירוב and that's why they only they didn't need more than five, because with an עירוב each one could walk two מיל, יכולין לעשות אפילו שתי סוכות ועשרה מיל, you could have made two סוכות and 10 מיל." How? So, let's learn the רש״י. רש״י makes an interesting חשבון. Yeah. סח לי אלעזר בני בלשון שחוק על דברי, למה, he said? אם על ידי עירוב די לנו בשתי סוכות. And two סוכות, why? שיהיו בני ירושלים, people from beginning from ירושלים מלוין אותו שני מילין, two מיל you could walk with the עירוב, okay? So, now you walk till the first סוכה. וסוכה ראשונה now, from the first סוכה יצאו לקראתו שני מילין. They could be there in the second in the first סוכה and walk back to him to meet him. All you need is people to constantly walk with him. So, you can have like this: they walk with him till here, now they can't walk any further. The people who are in the next סוכה could walk two מיל in this way with an עירוב. They walk back, now they walk with him. So, you have ארבעה מילין, you have now one סוכה and you can have four מיל. שאתה יכול להרחיק סוכה מירושלים? You could four מיל could be the the סוכה the first סוכה. No. Yeah, the the first No, that first סוכה can't be. The second סוכה. To have the first Yeah, yeah, the first סוכה is four. They walk two מיל and stop, no סוכה there. And they stop and wait there. Then you have guys from the first סוכה, which is two מיל away, coming, so you have four מיל from here to here. וסוכה שניה לסוף ארבעה מילין של ראשונה, and then you have a second one, which is four from this. No, you can make an עמוד, make a סימן, put up a sign. So the next one could be the same four, because the people will walk two מיל from that סוכה, and then these guys will walk from the next סוכה back, so you have now four, so it's eight מיל already. והיו מקצת בני ראשונה מערבין לצד שניה ומקצת בני שניה מערבין לצד ירושלים. Some will make this way and some will make this way. וכן בני שניה מקצתן מערבין לצד ראשונה לצאת לקראתו שני מילין ומקצתן לצד צוק. So in the second one, from the second one also, you could make going this way. You could make an עירוב from the second סוכה to the cliff. So you have four, four, and two, and you only have two סוכות. So, let's go back to the גמרא. So he says, my son laughed at me. My son אלעזר laughed at me and said, obviously, you didn't want to make an if you made an you told me five, and how did they go five with two, because they made an עירוב? You you don't need you don't need five, you can need two. Okay. Then the גמרא says, כמאן אזלא הא דתניא, according to which opinion goes the ברייתא? חוץ מאחרונה, we learned in the ברייתא that What happened was that the last סוכה they didn't walk all the way, because they couldn't walk more than a מיל, and from the last סוכה it was more than a מיל. So the last one, חוץ מאחרונה שלא הגיע עמו לצוק, he didn't go to the end, אלא עומד מרחוק ורואה את מעשיו. He stood from far. That goes כמאן כרבי מאיר. That goes to רבי מאיר. What does רבי מאיר say? That there were The first opinion is that there were 12 מיל and that 10 סוכות, and there was no עירוב. So from the last one They didn't make an עירוב. That's a good שאלה, why טאקע they didn't? But otherwise the last guy could make an עירוב and walk till the end. So the whole ראיה to that they went without an עירוב, they didn't make an עירוב and the last one couldn't go, he had to stop in the middle because he could see far, he should be able to see. Now, why didn't they make an עירוב? The basic question is why טאקע? No, עירוב תחומין has nothing to do. עירוב תחומין, so they could have made... Why didn't they make another סוכה? Make another סוכה? Yeah. It's a big type of שאלה. See, Where? No, it's not תוספות, this is מהרש״א. מהרש״א, yeah. מהרש״א, yeah. No, he asks this שאלה. So they could have made another סוכה, I mean why then the guy shouldn't If they escorted a guy to... Why did they have to stand from far? If it's an ענין to escort him, why didn't they escort him all the way to the end? I'd make another עירוב. Make another סוכה, I mean, not an עירוב, a סוכה. No, from the last one to the צוק was 10, was two. So they only could walk halfway, so make that at halfway make a סוכה, so you have another סוכה. Yeah. אין סוכה he wants to say. What was the answer? What was the answer? יש, אפשר, אפשר שלי,

also אין סוכה כדי שלא יהא שום אדם עמו. Also, they didn't want at the end someone should go with him. In fact, דווקא no one should go with him, because the פסוק says you should send it with איש עתי, with איש עתי, a man that was prepared. So they wanted only one guy to go, so till then... Ah, then that's another שאלה. מיהו למאן... the one that says nine סוכות and 10 מיל, לית ליה האי סברא. He doesn't hold that, because those that went to the ninth סוכה טאקע went with him all the way. Yeah, but they... it's לאו דווקא מדייק. איש עתי is because a man who is designated is one, who says you can't have another man with him? That's... No, with an עירוב, what does it mean? According to the first opinion. According to this opinion. I'm just saying, why didn't they make another סוכה? Yeah, because they wanted him to go by himself. Over here, they could have made an עירוב, but they just wanted him to go by himself, yeah. Okay, stop here.