We're holding here close to the end of נו\"ן דלת, right before נו\"ן ה', the last few lines. על כל סוכה וסוכה, said in the Mishnah, when the Kohen would take the שעיר לעזאזל, so there were different סוכות on the way, different like huts that he would stop and they would offer him to drink. That's the Mishnah says אומרים לו, they would say, \"If you're hungry,\" even though it's Yom Kippur, but because he had such an important job and if he's hungry and he couldn't do it, they would offer him to drink, they would offer him to to eat. תנא, but we learned in a ברייתא, מעולם לא הוצרך אדם לכך. It never happened that he should have to eat or drink. So why did the person... so many years they didn't need, why did they keep on doing it? אלא שאינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו. It's not the same someone knows he has bread in his basket. If you know you could eat whenever you want, you're not hungry. If you know you don't have, that's when you get hungry. So they they wouldn't make it, he would davka be hungry. So they put the food there, and they always asked him. He knew it's available, u'meimila he did not need to eat. Huh? Didn't know either. Also, it was Yom Kippur. No, there he couldn't even walk back. Here he could walk more than a תחום to to the last סוכה, because that's where he had to.

No, he didn't eat. Yeah, he would if it'd be pikuach nefesh, yeah. That's why he's allowed to walk, because it's dangerous to stay there. זאגט די Gemara ווייטער, תנו רבנן, תנו רבנן האבן געלערנט. בראשונה, in the beginning, היו קושרין לשון של זהורית על פתח אולם מבחוץ. In the beginning, they would take this piece of cloth made of red silk, and that was the one that was always the sign. If it turned white, you knew Hashem forgave them. They would hang it up on the outside of the אולם. Everyone could see it. הלבין היו שמחין, if it got white, everyone was happy. לא הלבין, if it didn't get white, היו עצבין ומתביישין, they were sad, they were embarrassed. So they didn't want to do that, they didn't want people to feel bad. התקינו, they made, שיהיו קושרין אותו על פתח אולם מבפנים. So they would make it into the door of the אולם inside, hoping no one could see. ועדיין היו מציצין ורואין. They still would peek in and they would find it, they would find out. So again they were embarrassed if it didn't get white. הלבין היו שמחין, if it was white, they got happy. לא הלבין היו עצבין ומתביישין, if it didn't, they were sad and they were embarrassed. התקינו שיהיו קושרין אותו חציו בסלע וחציו בין קרניו. So they made up like this: they would put it between the horns, and before he would throw him down, he would cut off half. Half he would leave on the horns, half he would tie to a stone, and then he would see if it... but they didn't leave one in the בית המקדש, so people shouldn't be able to see. Huh? Who said they made a knot? No, maybe they found out later, but בשעת מעשה they wouldn't know. On Yom Kippur, and yeah, yeah, of course. Rav Nachman bar Pappa... This is part of middle of the day. In the evening, after... Yeah, right Musaf time. That's when they that's according to the seder of the avodah, that's when they took the שעיר לעזאזל. Rav Nachman bar Pappa said, משום Rav Elazar HaKappar, Rabbi Elazar HaKappar: בראשונה היו קושרין לשון של זהורית על פתח אולם מבפנים. לכתחילה, when they used to hang up this piece of cloth on the פתח, the door of the אולם inside, כיוון שהגיע שעיר למדבר, when the שעיר got to the מדבר, not when they threw him down, when the שעיר got to the מדבר, then in the מדבר itself they had to walk a lot, but as soon as they got to the מדבר, that's the moment when the Eibershter would forgive the עבירות, היה מלבין. All at once it would get white. And what was the purpose? כדי שידעו שנעשית מצוותו, so they knew, because there is an order of things. After the mitzvah is done with the שעיר לעזאזל, the next עבודה goes. How did they know? Guy went over there, how did you know when he got to the מדבר? So when they saw it get white here, that means that the mitzvah of the שעיר was done. שנאמר, it says, \"אם יהיו חטאיכם כשנים כשלג ילבינו.\" \"If your sins will be like thread red threads, it'll become white like snow.\" So this was the purpose of it. They didn't know. No, no, till they got the message. It would take longer till they got the message back. But the Gemara is just saying, yeah. It says you have to take him and throw him down to a ארץ... you have to take him to עזאזל. It says, \"ארץ גזרה.\" What does \"ארץ גזרה\" mean? גזרה, תניא גזרה, אין גזרה אלא חתוכה. Cut. It means a cliff. דבר אחר, according to this פשט the word גזרה goes on the mountain. Another פשט: אין גזרה אלא דבר המתגזר ויורד. It goes on the שעיר. גזרה is to cut, that he, the שעיר, would get cut, would get broken into pieces. דבר אחר, גזרה, another פשט in the word גזרה: שמא תאמר מעשה תהו הוא. Someone might think it's so stupid to take a goat, carry him, throw him down the mountain, that's how the Eibershter forgives עבירות. It's תהו, it's a bobe maasehs. תלמוד לומר, so the פסוק says, \"אני ה'.\" I'm Hashem. אני ה' גזרתיו. The word גזרה means that throwing down עזאזל was a גזירה from the... Oibershter, it's a decree, ואין לך רשות להרהר בהם, you have no right to think about it, to ibertrachten, not overthink, how do you say ibertrachten? Ponder, it says here. Question. Questions, everybody knows what the question is. תנו רבנן, רבנן האבן געלערנט: עזאזל, שיהא עז וקשה, means it should be hard, strong and hard, a mountain. יכול בישוב, you think maybe he's you find him so hard a place inside the city and throw him down there? תלמוד לומר במדבר. ומניין שבצוק? How do you know it has to be on a cliff? תלמוד לומר גזרה, the word גזרה means a cliff. תניא אידך, another ברייתא that says: עזאזל, קשה שבהרים. עזאזל means the hardest of the mountains. וכן הוא אומר, like it says, ואת אילי הארץ לקח, says the hard people from the land he took, so the word hard is איל, and in the word עזאזל you have the word אל, אלף-למד. So like this the Gemara דרש'נס the אלף-למד that this is a mountain which is איל, אילי הארץ, which is strong. תנא דבי רבי ישמעאל, in Rabbi Yishmael's yeshivah they taught: עזאזל, שמכפר על מעשה עוזא ועזאל. These are the famous two malachim who came down the time before the מבול. So they came down from shamayim because they tana' d that look at the peop- they they said to the Oibershter, look at the people, how they're behaving. They מקטרג. So the Oibershter said to them, you know you could do better? Let's see. He put them down here, and it says they were doing zenut and all these worse than people. And that aveirah is one of the things that brought to the מבול. And the שעיר לעזאזל is mechaper for the aveirah of zenut, so it's mechaper for the aveirah of these two מלאכים, עוזא ועזאל. Doesn't mean their things, it means what aveirah that they did. These are the fallen angels. Fallen angels, yeah. Arayot... Zenut. תנו רבנן, רבנן says like this: The pasuk says: את משפטי תעשו and את חקתי תשמרו. It says it mentions mishpatim and chukim. What's mishpatim? דברים שאילמלא לא נכתבו דין הוא שיכתבו, things that if they would not be written in the Torah, you would expect it to be written anyway. In other words, even if the Oibershter wouldn't say it, you'd keep it. What are they? אלו הן: עבודה זרה, גילוי עריות, שפיכות דמים, idol worship, adultery, and murder, and גזל, stealing, ברכת השם, cursing Hashem. Next comes חקתי תשמרו, you should watch, keep my chukim, that's דברים שהשטן ואומות העולם משיבין עליהם. These are things that the Satan and the goyim ask about it, they bother about it, and we have nothing to answer. They ask why you doing this, and we have nothing to answer. ואלו הן, what are they? אכילת חזיר, eating חזיר, לבישת שעטנז, not wearing שעטנז, חליצת יבמה, giving חליצה to a יבמה, טהרת מצורע, how מצורע gets טהור, ושעיר המשתלח. Sending the שעיר לעזאזל, this is pashut, makes no sense. This is purely, mamash a chukah. Why do they separate eating chazir from all the other kashrut? The Rebbe once spoke about it. Why is chazir עפעס more than other kashrut? Because chazir is the one that should be the least asur. Why? The Rebbe The רבי, וואס פאר א סימנים? וואס פאר? The Rebbe brought... שו\"ע says that if certain things happen you have to make a תענית ציבור. So one of the things is, if there is a mageifah on chazirim. Why chazirim? A חזירים, pigs. So the Shulchan Aruch says because pigs are similar to people. Their stomach is very similar to the stomach of a person, so they really resemble a lot people. So if there is a מגפה on חזירים, so it says it's not a good time for people. So if חזירים are the closest, wouldn't that be the most edible? I mean something that a person should eat? Why is that assur? And that's a gezeirah, and that's a chukah. שמא תאמר מעשה תהו הן, you might say מעשה תהו הן, it's מעשה תהו, it's סתם בבא מעשיות, תלמוד לומר: אני ה', אני ה' חקקתים, I made them, אין לך רשות להרהר בהם, you have no reason, no right to question it. זאגט די Gemara ווייטער: אמרו לו לכהן גדול, they would tell the כהן גדול, הגיע שעיר למדבר, the שעיר reached the מדבר. ומניין היו יודעין שהגיע שעיר למדבר? How do they know that the שעיר got to the מדבר? So he says, דירכסאות היו עושין, they would make these signs that they would set up people in different areas, ומניפין בסודרין. The one that was the closest saw the שעיר get there, he would raise a flag, and the place that is further away, there was somebody who saw it, would raise his flag, and somebody else would raise, and in a short while, very soon, in ירושלים in the בית המקדש, they would know it happened. Besides the 10 סוכות... Yeah, right. A סוכה you couldn't see, but the flag, if you raise it... Before they pushed... Yeah, yeah, when he got to the מדבר, not when he pushed. To get to the מדבר it was three מיל, to push him, we said it was 12 מיל. This, this is ויודעים, if they did when they picked up the סודרין, יודעין שהגיע שעיר למדבר, they knew that the שעיר got to the מדבר. אמר רבי יהודה, רבי יהודה says, וכי סימן גדול מזה היה להם? They could have had a better סימן. מירושלים ועד בית חדודי שלשת מילין. From ירושלים till the חדודי means the corner, the edge of the מדבר, beginning of the מדבר, three מיל. הולכין מיל, now the people we said before used to escort him when he went to the first sukkah, that was a mil. So they went a מיל, וחוזרין מיל, they could go back a mil. So they would go like this: they go a mil, then it takes him to come back to Yerushalayim a mil, and let them wait a mil. They knew it takes three mil to get there. So when they came back, you wait another same amount of time it took him to walk. So now you know there's three mil, so now by then he got there. That's what he says: he went a mil, turned a mil, returned a מיל, שוהין כדי מיל, waited a מיל, ויודעין שהגיע שעיר למדבר, and they knew the שעיר got to the מדבר. So that's a different, better siman. רבי ישמעאל אומר, רבי ישמעאל says: והלא סימן אחר היה להם. They had another siman. לשון של זהורית היה קשור על פתחו של היכל. This cloth, the red piece of cloth was hanging in the היכל. וכשהגיע שעיר למדבר, when the שעיר got to the מדבר, היה הלשון מלבין, it would get white. שנאמר, it says: אם יהיו חטאיכם כשנים כשלג ילבינו, if your sin will be red, the Eibershter will make it white. Did it always turn white? Now we said, we learned the other day that from Shimon Hatzadik on it didn't always. That's like when they changed the simanim, this wasn't a siman anymore. Zogt di Gemara vayter: בגדי כהונה, the כהנים, it's a new perek, the כהנים who wear their garments, היוצא בהן במדינה, if you go out out of the בית המקדש and the כהן continues wearing these garments, אסור, you're not allowed to. Huh? Rashi says because נוהג בהן מנהג דרך חול. That's right? Because you're behaving it the holy garment and you just use it. במקדש, inside the מקדש, בין בשעת עבודה בין שלא בשעת עבודה מותר. In the מקדש, even if you're not in the middle of doing the עבודה, you why you you could wear it מפני שבגדי כהונה ניתנו ליהנות בהן. Because you're allowed to have hana'ah, that's the pshat, you're having hana'ah from it, you're having use of it when you're not allowed to. כולי עלמא, they say, in the time of the avodah then you could have a use, but outside the avodah no, so he says you're allowed. פרעגט די גמרא: ובמדינה אסור, you're telling me that if it's not in the Beit HaMikdash you're not allowed to wear the בגדי כהונה? The Gemara tells a long story here. תניא, it says in a ברייתא: בחמשה ועשרים בטבת, that's the twenty-fifth of טבת, some גירסאות say כ\"ד טבת, that it happened the 24th of טבת, but this says twenty-fifth of טבת, יום הר גריזים הוא. This is taken from Megillat Ta'anit. Megillat Ta'anit is a certain paper that the chachamim wrote. Every every perek is a different month, all the special days in that month that nissim happened to the יידן, and it's called Ta'anit because those are the days you're not allowed to fast. Chachamim made so many yamim tovim. If we think Lubavitch has so many yamim tovim, every every few weeks you have another יומא דפגרא, look in Megillat Ta'anit, there's even more יומא דפגרא'ס, every month with five, ten, I don't know. So one of the things it says that כ\"ד, כ\"ה טבת is is a special Yom Tov. The name of the Yom Tov is the day of הר גריזים, דלא למספד בה, that's a day you can't fast, you can't make a hesped. What happened on that day? יום שבקשו כושיים, כותיים את בית אלהינו, this is the day that the כותיים asked that our House of God מאלכסנדרוס, אלכסנדר מוקדון להחריבו, they asked Alexander to destroy the בית המקדש. ונתנו להם רשות, and he gave רשות. ובאו והודיעו לשמעון הצדיק, so they came and they told שמעון הצדיק. מה עשה שמעון הצדיק? What did שמעון הצדיק do? לבש בגדי כהונה, put on the garments of the כהונה, ונעטף בבגדי כהונה, and he got surrounded with the בגדי כהונה, ומיקירי ירושלים, and he took chashuve people from ירושלים, ואבוקות של אור בידיהם, they took torches of fire in their hands, והיו מהלכין כל הלילה כולו, and they started walking towards Alexander, and they walked the whole night. הללו מהלכין מצד זה, והללו מהלכין מצד זה. Alexander and his people were going towards Yerushalayim to destroy the Beis HaMikdash, so they went this way towards Alexander, עד שעלה עמוד השחר, till it got light. כיון שעלה עמוד השחר reached him, אמר להם, so Alexander said to his people: מי הם הללו? Who are these people I see walking here? אמרו לו, they said: הללו יהודים, these are the Jews שמלדו בך, that rebelled against you. How did they get him to destroy the בית המקדש? The כותיים came and said to Alexander that the Jews rebelling against you, so destroy the Beis HaMikdash. Oh, they're rebelling? אודאי you should destroy. So when they saw them, so he said, \"Who are they?\" \"These guys are the Jews that rebelled.\" That's what the goyim, the כותיים said. כיון שהגיע לאנטיפרס, when they came to a certain area, אנטיפרס, זרחה חמה, the sun started shining. Till then it was עלות השחר, still dark, they could see people coming, they couldn't tell who they are. So they asked, \"Who are these people?\" But when it got light, they saw them. פגעו זה בזה, so they met. כיון שראה שמעון הצדיק, when Alexander saw שמעון הצדיק, ירד ממרכבתו, he went off his wagon, והשתחוה לו, and he bowed down to, looks like, to Shimon HaTzadik. אמרו לו, so they said to him, מלך שכמותך משתחוה ליהודי הזה? A king like you, such a great king, would bow down to this Jew? אמר להם, so he said to them, דמות דיוקנו של זה היא מנצחת לפני בבית מלחמתי. That this, his image wins all the wars for me. Whenever I go to war, I see his image there, and that makes causes us to win the war. So he he bowed down to him. אמר להם, he said to them, למה באתם? He said to the Jew, why'd you come? אמרו לו, they said, בית שאנו מתפללים עליו עליך ועל מלכותך שלא יחרב, the house that in which we daven for you and for your government not to get destroyed, יתעוך הכותיים הללו להחריבו? They will, the כותיים will have tricked you into destroying that Beis HaMikdash where we're helping you, ותיתן להם רשות, you should give them רשות? So we came to beg for you. אמר להם, he says, מי הם הללו, he says, who are these guys who told me this? אמרו לו, הללו כותיים שעומדים לפניך, these are the כותיים that are right here with you. אמר להם, הרי הם מסורים בידיכם. So Alexander said, now you can do with them what you want. They're in your hands. מיד נקבום בעקביהם, so they made a hole in their feet, in the in their feet, in their heels, ותלאום בזנבי סוסיהם, and they hung them in the tails of their horses, והיו מגררים אותם, and they schlepped them על הקוצים ועל ה על הברקנים, on the the thorns, עד שהגיעו להר גריזים, until they got to הר גריזים. הר גריזים was the mountain where their temple, they had it, they had their own temple. So they got to that temple. כיון שהגיעו להר גריזים, they got to הר גריזים, חרשוה, they destroyed it, they even plowed the area, וזרעוה כרשינים, and they planted it כרשינים. What's that? Thorns. כדרך שביקשו לעשות לבית אלוקינו, what they did to them what they wanted to do to the Yidden. ואותו היום עשו יום טוב, so that day they made it into Yom Tov, every year that date is a Yom Tov. But the Gemara asks, so the question of the Gemara is we said that you're not allowed to wear the בגדי כהונה outside of the Beis Hamikdash, so Shimon Hatzadik put on the בגדי כהונה and went to meet Alexander? Huh? The Gemara answers, איבעית אימא, if you want, you could tell you ראוים לבגדי כהונה, כלומר, it doesn't mean they were actually garments for בגדי כהונה, they were fit, they were beautiful garments, I mean, maybe they were made, but they weren't worn yet, they were never בגדי כהונה yet. איבעית אימא, another פשט, עת לעשות לה׳ הפרו תורתך. No, when he did everything for Hashem, so in case to save the Yidden and save the Beis Hamikdash, they were allowed to do this. So, he would be allowed to. Taka normally you cannot, but he could. So, he didn't wear the shaatnez? Huh? Did he change? Maybe he was able to take it off. What? In order to keep the Beis Hamikdash is a chelek of the avodah. Even if not תפילה ממש. Okay. To violate a law of the Torah