הלכה י\"ז? Yeah. Okay. The Rambam says like this, מזבח הקטורת. Before we were talking about the big מזבח with the קרבנות. Now you have the small מזבח. That's where you brought the קטורת, it's the only thing you were allowed to bring. היה מרובע, it was square, אמה על אמה, so it was. The other one was 32 אמות. Huh? Like the קרן, yeah, yeah. So small, אמה על אמה. And how high was it? The Rambam doesn't say. But it says it was two אמות high. Small, right? When we think of a מזבח, we- both mistakes we make. When we talk about the big מזבח, we think of a מזבח, it was a building! That is the size of a building, 10 אמות high, 15 to 20 feet. It was- you can't imagine, like this room, it's it's what we think of it. And then the small one, we also think, מזבח. Small, it's an אמה by an אמה, and height, two אמות. But it says square. Square, it says אמה high, too, not two אמות? Yeah, but the Rambam, not here, in Peirush HaMishnayot, writes it's two אמות. ...the

experts are reason we're here, the United States, to build I think in Crown Heights tonight they're giving a shiur, I saw, yeah. They made a model and then exactly it's just proportioned just one 1 to 50. It's a 50th of the real size. What's a 50? They have a model that they made which is exactly, including, so made proportion, put it together, but they didn't put it together, but they're going to show. Who's that? In Crown Heights, I think it is. But somebody, somebody, a guy called, called Rav- Rav Nooni, he made it very- he worked on it for years, and came to dollars by the Rebbe and he brought his thing, by dollars. He brought the big, the big model. When he put it down, and he worked on it, it's to to to by scale, by-, and the Rebbe looked at it, and the Rebbe said, \"The כבש is off a little bit.\" You understand what I mean? He worked on it, he measured it, he comes back and he measures it again, and then finally he figured out that it was off mamesh by a hair's breadth. And the Rebbe, with one blink, with that, he said, \"By the כבש, it's off a drop.\" That was a lot of dollars, right? I don't know, I I it's a lot of, I don't know. It was a little off, it's a little too fast, normally half an inch watch. Okay. If it's one to- Hm? In the video. Yeah. What, the story? Yeah. Not when he saw him. Yeah, but I don't think it was actually that. If it's a lot, I don't think it was a lot. But imagine the- But that's the pshat, and people could give a look. Like the maaseh

with the with the Raza, after the Rebbe Maharash passed away, the two brothers, the Rebbe Rashab and his brother the Raza, both didn't want to become Rebbe. But, anyway, chassidim used to come to both. One chassid came to him and he brought him a whole bunch of to ask him a question, to the Raza, diamonds, to the Raza, because they used to go like this: גשמיות'דיקע questions, they went to the Raza; ruchniyusdike questions, they went to the Rashab. And later the Raza stopped, and the Rashab became the Rebbe. Anyway, so the guy walks in, I think with diamonds, a whole bunch, and he says to the Raza, \"You think they offered me to buy, should I buy it or not?\" So the Raza says to him, looks at it, says to him, \"Well, you have here,\" to give a number, \"You have here 7- 73 diamonds and for 73 diamonds, you'll make this,\" made cheshbonot. He happened to mention exactly the number as it was. So when he walked out, \"Oh, a mofet!\" So they didn't know if the Rebbe, the father, Rabbi Maharash, passed away, here's we have a Rebbe, he is a mofet! He knew, how did he know, he didn't count it. So it got back to the Raza. He said, \"A mofet? Nisht keyn mofet.\" He says, \"If you look at five, do you have to count it? With one blink, you see five. Nu, You cannot- you can count all of that with a cup from here and I can- I can look at at at 70 something in seconds. No like, I don't need a mofet, I'm good.\" Because when I someone shows you a cup with five pieces, would you have to count one, two, three? Just with one look, you see. It's I have a head 10 times better than yours, that's all. So I could see 50 at a time! You see five, I could see 50! I could see 70 at a time, it's not a mofet, it's nothing! He gave it even faster. Ask him a question, how come he's so fast? That's what he said, yeah. So the Raza was, he did the gashmiyut questions? And the Yeah, in the beginning, just the first year, yeah. He did the gashmiyut, yeah. What about sleeping also? That's something else. That the Rebbe quoted from the Divrei Chaim. That's what he says. He

used to, could sleep 2 hours a night, and they asked him, \"How'd you do that?\" So he said, \"What it takes you to learn 10 hours takes me to learn 1 hour. So I had a better- a faster head than you. I sleep faster, you know.\" Okay. So מזבח הקטורת was a מרובע, it's a square, אמה by אמה, והוא נתון בהיכל מכוון בין... That was put in the היכל, which is the middle compartment. You had the אולם, the היכל, and the קדש הקדשים. It was in the היכל, between צפון ודרום, not מזרח ומערב, but צפון ודרום. משוך בין השולחן למנורה ולחוץ, it was the שולחן and the מנורה, and this was in between, but not exactly in between, but a little bit pulled to the side. ושלושתן היו מונחים משליש ההיכל ולפנים, and they were both in the third of the היכל and further, כנגד הפרוכת המבדלת בין קודש לקודש הקדשים, towards the פרוכת, which separated between the קודש and קודש הקדשים. So it was a third of the היכל in. All right. Okay. It was permanent, or it was movable? No, you can move it, but it's still there's no reason to move it. How big? How big? No, you said מונחים משליש ההיכל ולפנים, so it's after a third. Yeah, it was more a little Right after a third. Then you

go to the כיור. הכיור היו לו שנים עשר שנים עשר דד, it had faucets, 12 faucets, כדי שיהיו כל הכהנים העוסקים בתמיד מקדשין בבת אחת. You needed, for the קרבן תמיד you needed 12 Kohanim. So in order they should all be able to do קידוש ידים ורגלים together, so, so he had 12 faucets. ומוכני עשו לו, they did a מוכני, they made a מוכני, it says. It said in the Gemara, Ben Katin made a מוכני. We'll see what it is, שיהיה בה מים תמיד. So the way the Rambam learns here, it seems like that there was another כלי that was always filled with water, there was a pipe from the other כלי to the כיור, that as this was the כיור was emptying, from there used to come What's the מעלה? What do you need it for? Why can't you fill up the כיור? The problem is ואינו כלי. That כלי was not קדוש, was not a כלי שרת. And the reason is כדי שלא יהיו המים בו נפסלין בלינה, that if it stays overnight, the water doesn't become פסול, because the דין is that anything that stays overnight in a כלי שרת, you can't use the next day. והכיור מכלי הקודש, ומקדש. It's כלי הקודש, so the water becomes מקודש, וכל דבר שנתקדש בכלי קודש, אם לן, anything that stays overnight is נפסל. So what did they do? So they had to have that this should be the water should be there, as needed, it would flow into here. Now, others learn the מוכני completely different, that מוכני is a certain contraption that they made that they were able to with ropes pick up the כיור towards the evening before night and put it into an area that was full of water so it was immersed in the water overnight, that's why it didn't become פסול. In this picture because In this picture, it was full of water. Oh, in this picture it's like that. In this picture, yeah, you had the chains here and See, if they don't have a picture, this was like the contraption here. And they would like, roll, go ahead, this would pick it up, because you couldn't just pick it up, it was very heavy, it was very big. Pick it up, move it over to this hole, put it into the water, and the next morning they would take it out. But this is not what the Rambam says here. Means the Rambam says שיהיה בה מים תמיד, that's a different thing altogether. And here also they have a picture how they did the washing of the hands, because it had to be that to put your hand on your feet. So, how did they do it? Hand over both? Huh? Hand over both? No, I don't know the touch, that puts on top, yeah, on top of Both feet. And then, I guess what they would do is he would first open the faucet, and then do it, because otherwise if you put both feet together with both hands, How'd you open the water? How'd you open the water? You have another Kohen to pour it? Oh, you can have another Kohen do it for you, but if there's no other Kohen, then you Or you could say maybe you could do it separately. Who says you have to do both hands and feet together? The main thing is that your hands have to be on foot, on top of your foot. Not the bottom of the foot, I mean. Okay. So, the water could not stay Overnight, right. Overnight? Because this was a כלי שרת, כלי קודש. And anything that stays overnight in a holy כלי becomes What do you Do we leave water in the refrigerator overnight and drink it? That's different, that has nothing to do with this. Really? It has nothing to do with it? No, the שאלה is a metal כלי, that's something else. You could leave in a in a plastic, you could leave in anything. A metal כלי, a metal כלי, it's a דין you You learned about it last week. Yeah, we already spoke about once, it says really that you shouldn't leave anything in a metal with any water in a metal כלי overnight. And if there's nothing People confuse with מים מגולים, which the Gemara's time was asur, that has nothing to do with metal. That's stam, if you put water in a cup and you turn away, you can't drink it anymore. It had to be or covered or you will watch it. But if you leave it un- unguarded, then it's because we're afraid a snake drank. That's only that that doesn't apply nowadays. But here is something else. It says if it can't, something left in a metal keli. The only thing is nowadays for some people for some reason people are not so makpid. The הוכחה is, you buy cans of soda, you know, because that's not only by water. Tchaynik? It says in ט- tchaynik maybe, but who says you leave it? You can empty it. It's closed, neither. But none of them Nowadays, people, I remember in my house always, we always knew that if you came in the morning, the tchaynik, the water you always had to pour out, and you put in a whole new water, you couldn't drink the water, we don't drink the water. But, who doesn't drink a a can of so- a can of soda? Because really, it's not only by water. The lashon is, the lashon in the poskim is

מים מזוגים, any liquid mixed with water, and some even want to say it's only if it's a mashkeh mixed with water, not water itself. The Alter Rebbe says מים מזוגים וכל שכן מים עצמן. The Alter Rebbe learns the pshat, כל שכן water, but מים מזוגים everyone agrees. So, if you have soda, which is water really, who cares if there's some liquid, some some taste, some whatever, syrup in it or whatever, you shouldn't. Nevertheless, nowadays, so there is a letter from the Rebbe that someone asked the Rebbe that he he knows that in Yerushalayim people are not makpid. So, the Rebbe says he found a zechut. Since for some reason people stopped to be makpid, the klal is, no, not minhag, because the טענה is that anything that's משום סכנה, because this because it's sakanah and משום סכנה, כיון דדשו בה רבים, the Gemara says, כיון דדשו בה רבים, if many people do it, שומר פתאים השם. Hashem watches over the fools. So mimela you could continue doing it. And that's the klal the Gemara says about a certain things. I only never understood, how did it start to become דשו בה רבים? If you're not allowed, yeah, who started to make it? People didn't know the din. people that's right, yeah, people didn't know. People like started doing it, but this is used in Gemara. It's used in poskim. Even nowadays, like there's a teshuvah for from Rav Moshe. Someone asked him, you know, smoking, that he should come out with a psak, a issur. Since it's a sakana, they figured out it's a sakana, and חמירא סכנתא מאיסורא, it's even worse, so you should come out and psak, we should say על פי תורה it's asur. So, he says he can't, one of the things I think he says is he can't do it. Because כיון דדשו בה רבים, you know what, because people do it. So, שומר פתאים השם. He says דשו בה רבים, you can't aser it. A lot of people didn't nishmar. Ah? A lot of people did not get the shemirah. Yeah, yeah, no chiluk, eh eh eh, he didn't say you should try to smoke, he didn't tell you should smoke. He just said to come out with an issur, someone came to the Rebbe also, more than once. The Rebbe said you should come out with an issur on smoking. How could the Rebbe say it? But the Rebbe said you can't come out with an issur. First of all the Rebbe, in the letter from the Rebbe he writes, first of all, it's not everyone agrees. I heard he wrote something like that. What did he write? You stop really quickly and it might be dangerous for them or something? You're all the two things he said. He said first of all not everyone agrees it is dangerous. But he says that how could it come out of the issur when Gedolei Yisrael smoked? And this was clear, Gedolei Yisrael smoked. He writes that the Frierdiker Rebbe smoked, my father-in-law smoked, and all the mostly all all the The Rebbe himself smoked. The Rebbe himself smoked, yeah, but he didn't say himself. He said what the Gedolei Yisrael. The Rogatchover, we know, who smoked mamash a lot. Actually got Somebody came, yeah, they used to smoke that li- lulke, they used to call it. The lulke. Someone came to the Rogatchover once, it was on חול- on Yom Tov, and he asked him for a cigarette. Rosh Hashanah? No, it was a regular Yom Tov. If he would came in, and, I think, the Rogatchover told him, \"You don't really want to smoke. You just want to know what I hold. If you're allowed to smoke on Yom Tov.\" then Smith tells me: \"What's the chidush? Is it not noge'a, this?\" But times have changed, because the letter from the Rebbe I think was like in the ל's. Eh, yeah, yeah, in the ל's, in the ל's. No, but besides what the Rebbe you can't come out with an issur because of this reason. That's why he says also that you can't stop just like that. And also because that the Rebbeim smoked. גדולי ישראל smoked. How could you come out with an איסור? Whatever. Wouldn't it be different? Like back then they didn't know like Did he? Yeah, but גדולי ישראל It's not a קשיא. People did it. The קשיא is גדולי ישראל. גדולי ישראל did it. I mean, it's It's hard to say. And they say it actually had a big effect a good effect. It calms your mind, you want to think they would smoke. I mean, this this helps. And now they figured out it's the tobacco. Ah? They figured out it's the tobacco, and later on they had a a whole bunch of chemical. Oh that could be, okay. It's a min. But there's another thing. By those צדיקים smoking was a a ענין of קטורת. It says it's a עבודה of קטורת. Who said it? Somebody said that for צדיקים to smoke, it's קטורת. By you guys who smoke, you make yourself into a chimney. That's what you said. You're making yourself into chimney. מאכסט זיך מאכסט זיך פאר א קוימען. So, who said it? Yeah, one of the, the Toldos Yaakov Yosef said. \"דאס איז געווען מקטר, און דאס מאכט זיך פאר א קוימען.\" Make yourself into a chimney. He has, and he has a right to say. גדולי ישראל. Still a little, how little water's left from um sitting out here today? That's really nice. Yeah. Actually someone asked me a shaila today. How could you pour out all the water? It's בורר. בורר פסולת מתוך אוכל. Okay, let's go back. There's a makor of the the metal keli, that you cannot put the It's a Shulchan Aruch. It comes from the Right, but did they Did they mention a reason there or it's just No, this is ארס. It's no, it's קבלה. It's a sakanah. It's a sakanah. What what the sakanah, why? I don't know, but it's a Fish and the meat, that's something else. No, there it says what the sakanah. That's the Gemara. The Gemara, it's a sakanah for צרעת. No, there it's just Ah, okay, so it's a Fish and the meat, it's a sakanah for צרעת. What's fish and meat with that? It's a סכנה משום דבר אחר. The Gemara has a לשון, סכנה משום דבר אחר and Rashi says, דבר אחר means צרעת. Uh-huh. The

milk and the fish, that's the shaila, what the sakanah here. Oh, the Shach took care of the Taz. Yeah. Gave it to him. And we still are careful. You don't need to, you don't Not with milk. Milchigs we do with. Milk, just with milk we don't. And the vort is to eat fish with milk? That the Beis Yosef writes that you're not allowed to eat fish with milk. How do you eat fish with milk is the How do you eat fish and milk? I drink milk, you eat fish? Yeah. So the so the The Acharonim write that there's a ta'us sofer. What ta'us sofer? Not a ta'us sofer. If the Beis Yosef wrote it, he meant to write fish with meat. נתחלף ליה בשר בחלב. He meant to write בשר, he wrote חלב. So, first of all, not everyone agrees to it, but Chassidim used to say that afilu if it's a mistake of the Beis Yosef, darf men im folgen. Gotta listen. Yeah, but the Shach, the Taz and some Shach in itself Yeah, but you look at the look at the Pischei Teshuvah, they all bring. The she'eilah is only milk, what about not things which are not milk? מילכיק, like butter. Butter everyone writes clear. I see by the, in 770 they Butter they're right clear about butter. Fish un milch, you know וואס מאכט אן אנדערע זאך, פיש מיט פלייש פארשטייט זיך. דאס איז א פשוט'ע ריכטיג, אבער ס'איז א גרעסערע איסור ווי אנדערע זאכן, ווייל חמירא סכנתא מאיסורא. The Gemara says that it's you're not allowed to. But with the milk, so, butter it says in the poskim is no she'eilah. The she'eilah is with גבינה. Milk is the one that's talking about, that's only milk. The she'eilah is what about milk products, so butter, not. גבינה, so usually it says not, but the Pischei Teshuvah brings that גבינה also. But גבינה means lechora a hard cheese, not the regular, the the the cream cheese with lox, I don't know. Yeah, that I saw myself, yeah. He told me that it's only milk mamash, anything that's mixed with milk doesn't matter. So I remember he himself used to like used to like to eat herring and drink coffee with the herring. Tuna melt is okay? Ah? Tuna melt is okay? What's a You don't eat tuna melt. No, I wouldn't eat it, but what what's what's on it? Cheese, yeah? Yeah. Yeah. Which, hard cheese? Muenster cheese. Muenster's a hard cheese? I wouldn't eat. A lot of them. No, I don't mean Hard cheese? No, I don't mean, hard doesn't mean the hard that you make that you have to wait six hours. And it's it's cheese, it's not the cottage cheese, I mean it's not soft cheese, that's what I mean. Would you say no? Ah? Would you say no? I wouldn't eat. You wouldn't, but you would say no? No, people ask, I say, you know, if you want to be machmir, is this, but because if someone asks me about butter, so clearly there's no problem. Even though somebody brought, maybe not, maybe the Pischei Teshuvah brings that there was a certain Rav that he was makpid also, but that but that's his business. Yeah, butter is not a problem. Butter is not a problem. The she'eilah is גבינה, cheese. Cream cheese also? So, no. So, גבינה in Shulchan Aruch, or גבינה doesn't mean, cream cheese is not really, our style cottage cheese is not really cheese. It's milk, it's it's curdled milk, that's what it is, it's really milk. But it's milk already become something, like butter. But the cottage but the the hard cheese, the the Rennet. Ah? Made with rennet. Made with rennet, that's already a different story. That's what called גבינה in Shulchan Aruch. So, it looks like that the issur that's to looks like it. So, but whatever it is, and even then, not everyone has to be machmir, but that's something that there is a sevara to be machmir. The Pischei Teshuva writes, I spoke to doctors and they told me that it's dangerous. Cheese, cheese with with Tuna and I don't eat it, I don't like it. Never know, hot and cold. Ah? Never know, once The Shach came out so strong against it that it's constantly Okay. I don't like The Shach is

always, the Taz is always, the Beit Yosef is always. We have all the Tazim and כולם and all the מחלוקות of the Taz and Shach, you were choshesh for the Taz? First of all, there are a difference also, if it's a one-time thing, a sheilah that happens, how do you Here, it's a הנהגה תמידית. What do you do, do you eat that or not, every time. So that, we try to be machmir. It shouldn't be a הנהגה תמידית against, and especially here when the Beit Yosef writes that. Al kol panim it's known that the Litvishe are not makpid, and the Chasidim are makpid. But I think other Chasidim also, I don't know, but I think all all Chasidim are makpid between Hard cheese and tuna? No, no, no, no, no. Fish and milk. Fish un milch is another thing. Fish and milk, not the Fish and milk together. And you don't Milk milk, not even coffee, he used to. No, no. Coffee, coffee is another thing. Milk, milk itself. Ah, a glass of milk. Yeah. So why do they make a heter for for butter? Ah? Because that's already not milk. It's already milk is a given. Cheese also, that's why he said the the cottage cheese is already a different story. The hard cheese is a sheilah because it's a different Is butter considered pareve or milk? Butter pareve? How is butter pareve? In France, it's pareve. They don't care about butter. There's people eating like that. Moshe, Moshe, no more Yeah, there are, there are, there are, yeah. Done. A lot of, yeah. Higher pareve. That says מקום שנהגו, that's clear. It says מקום שנהגו, butter, chalav Yisrael Yeah, there are places, there are Oh, you you you you would eat you would eat regular butter that's not? No, no, no, no. Because Lubavitch is a מקום שנהגו not to eat butter, you understand? That's the big heter that people use all over. Yeah, butter is butter is a heter, because it's butter is not not part of the issur of the Chachamim. I mean, Shulchan Aruch is brought down that there's two שיטות, and the and the reason why, could Tosafot I mean, listen, we're getting into, we're building the Beit Hamikdash, we're getting into butter. That the whole reason why chalav akum is asur that if a goy milked a cow and he didn't watch it's asur. Why? Because we're afraid maybe he put in chalav from a בהמה טמאה. Now, if you

put in chalav from a בהמה טמאה, it can't curdle up. It can't become butter. The mila, so why by butter? If it became butter, obviously it's not. So likhora it should be mutar. So that shita says mutar, but those that hold that it's asur is because of צחצוחי חלב, because even when it becomes butter, there's always little pieces of chalav. Now, likhora, the same milk became butter, so who cares a little bit of milk? But chalav is asur. Now chalav is asur no matter what. Chachamim asar it if אין ישראל רואהו. And that little bit of chalav that remains in there, that's why. So the po'al, the halacha is מקום שנהגו. מקום שנהגו to eat chalav not חלב ישראל eat it, and the מקום שנהגו that you can't, you can't. And there's a letter from the Rebbe. I never saw It's we know that anyway, but someone told me there's a letter where the Rebbe answers. He asked him what's about Lubavitch and butter, so he writes that Lubavitch is a מקום שנהגו not to eat the butter. What about battel b'shishim? That's something else. Every issur is battel b'shishim. Something else, that's דבר שמעמיד. Huh? דבר שמעמיד? No, it's not and it's not But, battel is only if it's not nikar. You tell if there are pieces there, it's not. Why do you need? Yeah, why not? That's always that's what you're allowed. Yeah, I know. Because the Rebbe says so many people constantly constantly Yeah, but I, but I don't know butter if they're abundant and the butter