Huh? We used to sing it and this guy didn't know what to say. Oh, in shul, in shul here? Oh, yeah. So Okay. Yeah, this guy didn't know it here, so we'd sing it and this guy said No, no, no, not officially. Okay. Yes, it was freilach here. I heard. We always wish everyone a freileche Chanukah, it should be a freileche. You were here? You were in freilach? Okay, we're holding here סימן כ״ו. אביי הוה מסדר סדר המערכה משמא דגמרא ואליבא דאבא שאול. Why did he say Abba Shaul? Because Abba Shaul was the one who knew it. Came from Abba Shaul. Huh? Because in one in one פרט of what it says here, there's a machloket between Abba Shaul and the חכמים. And because this goes according to Abba Shaul. In this סדר, in one פרט there is a machloket, and this סדר goes according to Abba Shaul's opinion. What is this סדר? So, we're going to tell us the סדר of the way when they brought the korbanot in the Beit Hamikdash, what was the order? So, he's מסדר the סדר המערכה. The מערכה is when they brought the korbanot, all the This is what we read every day? Every day we say this, פרק איזהו מקומן. You look in the Siddur on the bottom, it says Yoma דף ל״ג. Look in the Siddur, in the מראה מקום it says Yoma דף ל״ג. Yeah. מערכה גדולה קודמת למערכה שנייה של קטורת. Huh? No, no, that's אביי הוה מסדר. Okay. מערכה גדולה, this was a מערכה is the place where they had the fire. So, they

had a fire, and this was called a מערכה גדולה, a big one, because that's where they were מקטיר the קטורת. So, that was the first thing. That came before the second מערכה. קטורת? קטורת. שלא יקטירו כל הקטורת. No, all the הקטרת. No, no. The second one was. The קטורת. All the korbanot, which is called הקטרת, because when you maktir a korban, even though the word ketoret the word ketoret No, no. This This is the seder. So, first they made the fire, the first fire for all that were all the korbanot. But this came before מערכה שנייה של קטורת, then there is a second מערכה of ketoret. And that was in the corner the the mizbeach was very big, so they had the big fire in the middle, then they had on the side small פייערלאך, small little fire they made. That was a pesukim we learn out because it says the word תוקד on the mizbeach three times, so there were three a few מערכות, whatever. What's a מערכה? מערכה is when they set up the wood. Setting up? Setting up with the and they put the fire on it. So, they set this up. So, they set up the first מערכה, then you have the second מערכה. The

second מערכה was also on this mizbeach. Why is it called מערכה של קטורת? Because when they brought the ketoret, they have to take the fire from here. So, they took it from this second מערכה, that's why they called this the מערכה שנייה, second מערכה של קטורת. מערכה שנייה של קטורת קודמת לסידור שני גזירי עצים. The second מערכה of ketoret came before they were mesader two wood two pieces of wood. There was a special halacha that you have to put two What's the English for this? Blocks? of wood. Not logs? Logs. Oh, not logs. Logs. Okay, two two pieces of wood. Onto the mizbeach. Onto the mizbeach. סידור שני גזירי עצים קודם לדישון מזבח הפנימי. This came before In other words the way He said in a funny seder. The next came that they cleaned the inside mizbeach. There's a big mizbeach on the outside, there's a small mizbeach for the ketoret inside, so they used to clean it every day. This came after it. דישון מזבח הפנימי קודם להטבת חמש נרות. Cleaning the מזבח הפנימי, the inside mizbeach, came before the preparation of five of the candles. The menorah had seven candles. Five were cleaned and prepared separately and two separately. These are all learned out from pesukim. So, now came the five. הטבת חמש נרות קודמת לדם התמיד. Making these five candles, preparing them came before the korban tamid. קרבן תמיד it says דם, the I mean the שחיטה and then the קרבן תמיד. Huh? They cleaned it. From the night before, they took out the oil, put in new wood. Yeah, they cleaned five first. They didn't light it yet. Took out the ashes from from the מנורה. No, no. Yeah. All this they prepared, they made it ready. Then came the the דם התמיד, קרבן תמיד. ודם התמיד קודם להטבת שתי נרות.

After the דם התמיד, then came the other two candles they prepared. והטבת שתי נרות קודמת לקטורת. And preparing the two נרות came before the קטורת. וקטורת קודמת לאברים. קטורת came before they brought the אברים, which are the the the limbs, the parts of the animal of the קרבן תמיד. והאברים קודמים למנחה. The אברים, these parts of the קרבן came before for the מנחה, because a קרבן תמיד, which was an עולה, had a מנחה with it, had flour. ומנחה קידמה לחביתין, the מנחה came before the חביתין, which was a קרבן חביתין. Why is it listed like that instead of just, yeah, I'm saying it's a strange, yeah, it says it came before, okay, so that's part of the הלכה. The reason why they came here because it had to be before that, okay. Would you know that if you started with one and went to ten, you know? No, no, you wouldn't know. No, you know it's the order, but the שאלה why is it? Is it because this comes first or is it because it has to come before the second? So they're trying, no, it writes this from here, the reason why this comes because it has to come before the next, and the next one has to be there because it has to be before the next. How many sorts of, huh, for the כהנים? For the, חביתין is for the כהן, the כהן גדול brought a קרבן חביתין. Or a new כהן. What does חביתין mean? מחבת, לשון חביות, like a pan, frying pan. חביתין קדמו לנסכים, חביתין came before נסכים. נסכים when they poured the wine on the קרבן. So that, on the קרבן תמיד, that came after חביתין. נסכים קדמו למוספין, if there was a מוסף, like it was ראש חודש or שבת, there was קרבן מוסף, so this came before the מוסף. מוספין קדמו לבזיכין, the מוספין came before the בזיכין. בזיכין are the two, they call them spoons on the table which had the לחם הפנים, you had two spoons of לבונה. So on Shabbos they would be מקריב them, so they were מקריב on Shabbos after the מוסף. בזיכין קדמו לתמיד של בין הערביים, the בזיכין came before the second קרבן תמיד. Some place in between they brought all the other קרבנות which are not חובה. This is the seder of the day that had to be brought. It says קודמת and then it says ל... That means the same thing? קדמו before, no, קודמת to. No, I didn't understand the ל, why... Before, before to, it's the, yeah. And it came before the second קרבן תמיד. That was the last thing. שנאמר, it says: וערך עליה העולה, it says you should bring the קרבן עולה on it, והקטיר עליה חלבי השלמים, all the קרבנות שלמים should be on it. What does it mean on it? עליה השלם כל הקרבנות כולם. See, people really don't understand the peshat. And it says that you have to bring it all before the קרבן תמיד, so how do you taytsh? Because the Gemara דרשנ'ט: עליה השלם, on it you should finish all the קרבנות. What's the on it? On the מזבח? On which תמיד? Everyone learns like, everyone thinks the peshat like that, that's the wrong peshat. It's משמע, he thinks that the word is, on it you have to finish all the קרבנות. On it means before it, before the קרבן תמיד של בין הערביים. הפשט איז פארקערט, on it goes on תמיד של שחר. That everything has to be after the קרבן תמיד של שחר, not after the קרבן תמיד של בין הערביים. You have to finish everything בהמשך to the, to עליה, to it, to the first קרבן. Memeila it means that you can't bring anything after the קרבן תמיד של בין הערביים, because everything has to come after קרבן תמיד של שחר. And that's how we know עליה השלם, look immediately how Rashi learns: עליה על העולה, the תמיד של שחר, האמורה בריש עניינא, דכתיב: וערך עליה העולה, it says: השלם כל הקרבנות, ולא עליה של בין הערביים. You have to finish it all after that. לימד, Rashi says, it teaches you, על התמיד של בין הערביים שהוא אחרון לכל הקרבנות. So that teaches you that it's the last one. I want to know how they taytsh it in the English. What did they say here? On it? Not over there, no. This I'm, I'm saying the English translation of the Siddur. Let me find the English. What the ArtScroll? What does it, what does it say here? I'm sure it says, Rashi do you mean? Let's see what it says in the English. עליה, on it, I'm sure, although they're writing, when they printed it, they definitely, when they wrote it, they looked up, they didn't just write from, from their head. Here, עליה השלם כל הקרבנות כולם: The kohen shall arrange the burnt-offering on the altar and burn it, the fats of the, with this, all the offerings were completed. Aha, with this. So it shows that it's last. Complete, that's last. Yeah, with this they're all completed. Why? How else? No, we're saying it goes on the קרבן שחר. Yeah, that we cannot do anything after the last... No, the תמיד של שחר is the morning. On it, all the קרבנות have to come after the קרבן תמיד של שחר, not after the קרבן של בין הערביים, so... Right, that's the last... No, with this all, with this meaning with what, with what is this? Completed, including the, the תמיד של שחר, the whole thing is complete, the whole day is complete. That's why they said completed. That's mashma, which if that's what they meant, it's wrong, it's wrong. Why, you just said... What does it say again? It says that you had, then comes... All these offerings... Yeah, the kohen shall arrange, see, and the kohen shall arrange the burnt-offering on the altar and burn on it, on it the fat of the peace-offerings, of שלמים. With this, all the offerings were completed. Meaning the whole day. You're saying that תמיד של שחר. With this, and we were talking about תמיד של שחר, the way it says this, all the, the whole day, including, including... What mean with this? With which one is it finished? With the תמיד של בין הערביים! של בין הערביים is the last one! But Rashi said that's not the pshat!

Rashi says the pshat is that since the פסוק talks about the קרבן של שחר, on the תמיד של שחר you have to finish everything! Which means, Rashi teaches you, that you can't bring anything after קרבן של בין הערביים. That's what we know now. So this, if this is what they meant... is wrong. But what does it say by you? It says upon it, that is the תמיד של שחר, the morning תמיד. Oh, upon it the morning תמיד is being offered? Yeah. No, but that's right. No, I mean, okay, because the lashon is Okay, fine. So the Gemara vayter. תנו But you can see they interpreted it as, now, השלמים, the completions, meaning that they are that all the services of the day should be completed after the morning After the morning. before the Wait, turn back, give me the part of Rashi. How does the The English does that. Here also does that. Artscroll's good. But here, it's not clear. It says on it, maybe Okay, I don't know. תנו Really, it's not simply taytsh, it's into the Because the taytsh you can't say, taytsh is it, but the peshat of what it means is. Maybe that's what they mean, too? No, but the way the way it's written doesn't seem right, but could be they meant right, too. תנו רבנן, רבי יהודה אומר, רבי יהודה learned, Listen man, yeah. ואמרי לה, some say that Rav Shmuel bar Yehuda said: אחר שכלתה עבודת ציבור on Yom Kippur, after the Kohen Gadol finished that avodah that belongs for the community, כהן שעשתה לו אמו כתונת, if a Kohen what if the Kohen Gadol his mother made made for him a special clothes, לובשה, he could put it on, ועובד בה עבודת יחיד. Now עבודת, personal avodah he can do. But Rashi, what does that mean? When he came into the קודש הקדשים the second time to take out the censers, that's not עבודת ציבור. It's not an avodah. He pashut had to take it out. That the Gemara calls עבודת יחיד. So then he could put on something that his mother made for him special, ובלבד שימסרנה לציבור, as long as she was given over, donated it that it should become part of the ציבור. The Gemara פשיטא. Obviously, why? If it's given to the ציבור, what's the difference? Why would you think not? What's the problem? It's supposed to belong to the ציבור. If the mother made it for him specially, but she gave it away as a donation, sure it's good. The Gemara said, מהו דתימא, I would think, ניחוש שמא לא מסרה יפה יפה. I would be afraid, maybe she really when she gave it, she didn't really want to give it, because she meant it for her son. For her son, yeah. No, it's her son. She really meant it should be for her son. So ממילא קא משמע לן that we don't worry about it. אמרו עליו על ישמעאל בן פאבי, they said on ישמעאל בן פאבי, שעשתה לו אמו כתונת של מאה מנה, she made a shirt for him, מאה, a hundred מנה. A מנה is a hundred. $10,000 worth of wool, ולובשה, and he wore it, ועובד בה עבודת יחיד, and he did the עבודת יחיד, ומוסרה לציבור, and it became part of the ציבור. אמרו עליו על אלעזר בן חרסום, I mean שעשתה לו אמו כתונת של שתי רבוא, שתי רבוא is 20,000, 20,000 coins worth, ולא הניחוהו אחיו הכהנים ללובשה, they wouldn't let him put it on, מפני שנראה כערום, because it was so fine, so fine, so it was see-through! He looked naked! Fragt di Gemara: מי מסתברא? How could he be see-through? והאמר מר: חוטן כפול ששה? Doesn't it say that when you make it you have to each thread was made of six, and there was gold in it, I mean? אמר אביי: כחמרא במזגא. Or כדאמרינן לקמן Flax. Yeah, but they were still מוצף, it says, the פשתן מוצף, Rashi says, כך היה פשתן מוצף. What it means to say is, that sometimes when you put water in a kli, and the kli is very thick, you have a lot of it, and you look, you still could see through. So the same thing, it was taka thick סחורה, but you could see through. Yeah.