We're holding here close to the end of נ\"ד right before נ\"ה, the last two lines. על כל סוכה וסוכה, it said in the Mishnah when the כהן would take the שעיר לעזאזל, so there were different Sukkot on the way, different like huts that he would stop and they would offer him to drink. 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 was hungry and he couldn't do it, they would offer him to drink, they would offer him to to eat. תנא, but we learn in a beraita: מעולם לא הוצרך אדם לכך. It never happened that he should have to eat or drink. So why did the person You saw so many years and they didn't eat, 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 if they wouldn't make it, he would takeh be hungry. So they put the food there and they always asked him, he knew it's available, me'meila he didn't have to eat. Huh? The last one when he walked back, he didn't? He didn't eat. It was still Yom Kippur. It's also Yom Kippur. No, there he couldn't even walk back. Here he could walk more than techum to to the last sukkah, cuz that's where he had to. No, he didn't eat. Only for pikuach nefesh would he eat? Yeah, he would if pikuach nefesh, yeah. That's why he's allowed to walk, because dangerous to stay there. פֿאָרט די Gemara ווײַטער: תנו רבנן, the

Rabbanan have learned: 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 and they were embarrassed. So they didn't want to do that, they didn't want people to feel bad. התקינו, they made, שיהו קושרין אותו על פתח אולם מבפנים. So they would make it near the door of the אולם inside, hoping no one could see. ועדיין היו מציצין ורואין, they still would peek in and they would find and 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 they didn't, they were sad and they were embarrassed. התקינו שיהו 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 to make a knot? So nobody would ever know about it except for the... No, maybe they found out later, but בשעת מעשה they wouldn't know. They just didn't want people to be sad on Yom Kippur and Yeah, yeah, of course. אמר Rav Nachman bar Pappa. This is towards the middle of the day. 2:00, 3:00, yeah, most of the time. That's when they according to the seder of the avodah, that's when they took the שעיר לעזאזל. Rav Nachman bar Pappa said משום Rabbi Elazar HaKappar: בראשונה היו קושרין לשון של זהורית על פתח אולם מבפנים. It's clearly when they used to hang up this piece of cloth on the פתח, the door of the אולם inside, כיון שהגיע שעיר למדבר, when the שעיר got to the מדבר, not when they threw him down, 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 Aibershter would forgive the עבירות, היה מלבין, and it would get white. And what was the purpose? לידע שנעשית מצותו, so they knew, because there is an order of things, after the mitzvah is done with the שעיר לעזאזל, the next avodah goes. How did they know? Guy went over there, how do 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 becomes white like snow. So this was the purpose of it. So if they didn't change, they didn't know? Did they ever delay the avodah? No, until 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 Azazel. 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 pshat, the word גזרה goes on the mountain. Another pshat: 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 pshat in the word גזרה: שמא תאמר מעשה תהו הוא, someone might think it's so stupid. Take a goat, carry him, throw him down the mountain, and that's how the Aibershter forgives aveiros. It's תהו, it's it's bobe maasiyos. תלמוד לומר, so the pasuk says: אני ה', I'm השם, אני ה' גזרתיו. The word גזרה means that destroying, throwing down עזאזל is a גזרה from the Eibershter, it's a decree, ואין לך רשות להרהר בהם. You have no right to think about it, to ibertachten, not overthink. How do you say Ibertachten? Ponder, it says here. Question. Question everybody, no, the question has... תנו רבנן, רבנן האבן געלערנט: עזאזל, שיהא עז וקשה, means it should be hard, strong and hard, a mountain. יכול בישוב, you think maybe if you find such a hard 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 beraita 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 אלף למד. So likewise the Gemara דרשנ'ס 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 עון עזא ועזאל. These are the famous two malachim who came down the time before the mabul. So they came down from shamayim because they tane't that look at the people, they said to the Eibershter, look at the people how they're behaving. They mekatreg, so the Eibershter said to them, you know you could do better? Let's see. So he put them down here, and it says they were doing aveirot, zenut and all these, worse than people. And that aveirah is one of the things that brought to the mabul. And the שעיר לעזאזל is mechaper for the aveirah of zenut, so it's mechaper for the aveirah of these two malachim, עזא ועזאל. It doesn't mean their things, it means what aveirot that they did. These are the fallen angels. Fallen angels, yeah. It was arayot you're talking about in the... Arayot, yes, no, zenut. תנו רבנן, רבנן said like this: the pasuk

says, את משפטי תעשו and את חקתי תשמרו, it mentions mishpatim and chukim. What's mishpatim? דברים שאילמלא 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 Eibershter 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 gezel, stealing, ברכת השם, cursing Hashem. Next comes חקתי תשמרו, you should watch, keep my chukim. 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 are 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 chalitzah to a יבמה, טהרת מצורע, how a metzora gets טהור, ושעיר המשתלח, sending the שעיר לעזאזל, it's pashut makes no sense. This is stam mamash it's a chukah. Why did Chazal separate eating chazir from all the other kashrut? The Rebbe once spoke about it. Why is חזיר עפעס more than other kashrut? Because chazir is the one that should be the least asur. Why? So the Rebbe the Rebbe brought... Hilchot Ta'anit, whatever. The Rebbe brought, it's brought in Shulchan Aruch, says that if certain things happen you have to make a Ta'anit Tzibur. So one of the things is if there is a מגפה on חזירים. Why חזירים? Like how much? On חזירים, on pigs. So the שולחן ערוך 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 sign 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 asur? And that's a gezeirah, and that's a chokah. שמא תאמר מעשה תהו הן, you might say מעשה תהו הן, it's מעשה תהו, it's סתם בבא מעשיות. תלמוד לומר, אני השם, אני השם חקקתים, I made them, אין לך רשות להרהר בהן, 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, דציאות היו עושים, 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 to he would raise a flag, and the place that's further away there was somebody who saw it would raise his flag and somebody else, and in a short while, very soon, in Jerusalem in the Beis Hamikdash they would know it happened. Beside the ten סוכות... Yeah, right, סוכות you couldn't see, but this flag if you raise it... Before they push him? Yeah, yeah, when he got to the מדבר, not when he pushed, got to the מדבר was three mil, pushed him we said was 12 mil. This this is it. 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, Rabbi Yehuda says, והלא סימן גדול היה להם, They could have had a better סימן. מירושלים ועד בית חידודו שלושת מילין, from Jerusalem till the, חידודו means the corner, the edge of the מדבר, beginning of the מדבר, three mil. 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 takes them 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 them 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, they knew the sa'ir got to the midbar. So that's a different, better siman. רבי ישמעאל אומר, Rabbi Yishmael says, והלא סימן אחר היה להם, you had another siman. לשון של זהורית היה קשור על פתחו של היכל, this the cloth, the red piece of cloth was hanging in the היכל. כשהגיע שעיר למדבר, when the sa'ir got to the מדבר, היה לשון מלבין, it would get white. שנאמר, it says, אם יהיו חטאיכם כשנים כשלג ילבינו. If your sin will be red and the Aibishter will make it white. \"Did it always turn white?\" But 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. זאגט די Gemara ווייטער,

בגדי כהונה, the kohanim, it's a new perek, the kohanim who wear their garments, היוצא בהן במדינה, if you go out out of the Beit Hamikdash and the kohen continues wearing these garments, asur, you're not allowed to. Huh? Rashi says because נוהג בהן מנהג דרך חול. That's why. Because you're behaving it, the holy garment and you just use it. ובמקדש, 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 avodah, you want you could wear it, מפני שבגדי כהונה ניתנו להנאתן, because you're allowed to have hana'ah. It's not the peshat you're having hana'ah from it, you're having use of it when you're not allowed to. You could have said in the time of the avodah then you could have a use, but outside the avodah not, so he says you're allowed to. 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. והתניא, it says in a baraita, בחמישה ועשרים בטבת, that's Alexander, it's the 25th of טבת, some גירסאות is כ\"ד טבת, so that happened the 24th of טבת, but this says the 25th of טבת, יום הר גריזים הוא. This is taken from Megillat Taanit. Megillat Taanit is a certain sefer that the חכמים wrote. Every every perek is a different month. All the special days in that month that nissim happened to the Yidden, and it's called taanis because those are the days you're not allowed to fast. חכמים made so many ימים טובים. If we think Lubavitch has so many ימים טובים, every every few weeks you have like another Yoma D'Pagra, look in the Megillat Taanit has much more Yoma D'Pagra's, every month, but 5, 10, 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 למיספד בה, that's a day you can't fast, you can't make a הספד. What happened on that day? יום שבקשו כושיים, כותיים את בית אלקינו, 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, ונתן 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, ונתעטף 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, seeing them, אמר להם, so Alexander said to his people: מי הם הללו? Who are these people that I see walking here? אמרו לו, they said, הללו יהודים, these are the Jews, שמרדו בך, that rebelled against you. How did they get him to destroy the Beis Hamikdash? The Kusim came and said to the to Alexander that the Jews rebelling against you, so destroy the Beis Hamikdash. \"Oh, they're rebelling? Adraba, you should destroy it.\" So when they saw him, so he said, \"Who are they? These guys are the Jews that they rebelled.\" That's what the the goyim, the Kusim said. כיון שהגיעו לאנטיפראס, when they came to a certain area, אנטיפראס, זרחה חמה, the sun started shining. Till then was עלות השחר, עלות השחר is still dark, but 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 Alexander, to to שמעון הצדיק. אמרו לו, so they said to him, מלך שכמותך משתחוה ליהודי הזה? A king like you, such a great king, will 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 I he bowed down to him. אמר להם, he said to them, למה באתם? He said to the Jews, why'd you come? אמרו לו, they said, בית שאנו מתפללים עליו על מלכותך שלא תחרב, the house that in which we daven for you and for your government not to get destroyed, יתעוך הכותיים הללו להחריבו? They will the Kusim 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, says, מי הללו? Says, who are these guys who told me this? אמרו לו, הללו כותיים שעומדים לפניך. These are the Kusim that are right here with you. אמר להם, הרי הם מסורים בידיכם. So Alexander said, now you could do with them what you want. They're in your hands. מיד נקבום בעקביהם, so they made a hole in their feet. In their in their feet, in their in the 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 קוצים on the the thorns, עד שהגיעו להר גריזים, until they got to הר גריזים. הר גריזים was the mountain where their temple, they have 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 שבקשו לעשות לבית אלוקינו, what they did did to them what they wanted to do to the אידן. ואותו היום עשאוהו יום טוב, so that day they made into Yom Tov. Every year כ\"א טבת is a Yom Tov. But what the Gemara asked So the question of the Gemara is we said that you're not allowed to wear the בגדי כהונה outside of the Beit Hamikdash, so Shimon Hatzadik put on the בגדי כהונה and went to meet Alexander? Special occasion to save the Yidden. Huh? Special occasion. 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 the 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. He's usually so careful with it. No, but he did everything for ה', so in the case to save the Yidden and save the Beit Hamikdash, you're allowed to do this. So if you're allowed to take normally you cannot, but he could. So he didn't wear the shatnez? Huh? Did he change it? Maybe he took off his shatnez. It's true though, fine. What? To know how to keep the Beit Hamikdash is is a חלק of the avodah. It's a minyan, even not תפילה ממש. Okay, shayach. To violate to violate a law of the Torah in an