Huh? When you sing it, we used to sing it and this guy didn't know what to say. Oh, in שול here, oh yes, so he... Okay, so now חנוכה. I wish you would have let me know, you still feel you could... Yeah, we this guy didn't know it here, so we sang it and this guy said, \"I'll give you this.\" So we sang it. No, no, no, not officially. Okay. Yesterday it was פריילעך here. I heard. We always wish the other a פרייליכע חנוכה. If you're not פריילעך, it's not פריילעך. Who was פריילעך? Were you here? Who is פריילעך? Everybody was פריילעך. Were you here? You weren't פריילעך? Okay. You look you look... We're holding here סימן כ\"ו. אביי הוה מסדר סדר המערכה משמיה דגמרא ואליבא דאבא שאול. Who's אבא שאול, why did he listen to אבא שאול? Because אבא שאול was the one who knew it, it came from אבא שאול. Huh? Because in the in one in one פרט of what it says here, there's a מחלוקת between אבא שאול and the חכמים. And because this goes according to אבא שאול. In this סדר, in one פרט there's a מחלוקת, and this סדר goes according to אבא שאול's opinion. What is the סדר? So we're going to tell us the סדר of the way when they brought the קרבנות to the בית המקדש, what was the order. So he is מסדר the סדר המערכה. The מערכה is when they brought the קרבנות, all these things. This is what we read every day? Every day we say this! Look in the סידור at the bottom it says: יומא דף ל\"ג. Look in the סידור at the מראה מקום it says יומא דף ל\"ג. Yeah. מערכה גדולה קודמת למערכה שנייה של קטורת. You do דף היומי over there? The The מערכה Huh? Speaking of דף היומי? No, 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 the 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. Fire is קטורת? קטורת. שלא יקטיר כל הקטורת. כל הקטורת. No, all the הקטרת, no, no. The second one is קטורת. All the קרבנות, which is called הקטרת. Because when you מקטיר a קרבן, even though the word קטורת, the word קטורת... Are you just going through the order, or what? No, no, this is the סדר. So

first they made the fire, the first fire for all the for all the קרבנות. But this came before the מערכה שנייה של קטורת, then there is a second מערכה of קטורת, and that was in the corner. The The מזבח was very big, so they had a big fire in the middle, then they had on the side small fire like, small little fire they made. That was like פסוקים we learn out, because it says the word took out on the מזבח 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 מזבח. Why is it called מערכה של קטורת? Because when they brought the קטורת, they have to take the fire from here. So they took it from this second מערכה, that's what they called this the מערכה שנייה, second of קטורת. מערכה שנייה של קטורת קודמת לסידור שני גזירי עצים. The second מערכה of קטורת came before they were מסדר two wood, two pieces of wood. There was a special הלכה that you had to put two, what's the English for this? Blocks. Blocks, within of wood. Logs. Logs, oh, not blocks. Logs. Okay, two two pieces of wood. Onto the מזבח. Onto the מזבח. סידור שני גזירי עצים קודם לדישון מזבח הפנימי. This came before, in other words the way he says it in a funny סדר, but next came that they cleaned the inside מזבח. There's a big מזבח on the outside, then there's a small מזבח for the קטורת 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 מזבח, came before the preparation of five of the candles. The מנורה had seven candles. Five were cleaned and prepared separately and two separately. These are all learned out from פסוקים. So now came the five. הטבת חמש נרות קודמת לדם התמיד. Making these five candles, preparing them, came before the קרבן תמיד. קרבן תמיד it says דם, the means the שחיטה and קרבן תמיד. They cleaned it, from the night before, they took out the oil into the wood, yeah. They cleaned five first. They didn't light it yet. Take out the ashes and they put... Take out the ashes from from the מנורה. מנורה. Yeah. What about the wicks and all these? 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. ואברים קודמים למנחה. The אברים, these parts of the קרבן, came before... before the מנחה, because a קרבן תמיד, which was an עולה, had a מנחה with it. Had flour. ומנחה קדמה לחביתין. The מנחה came before the חביתין, which was a קרבן חביתין. Why are they listed like that? Instead of just saying Yeah, I'm saying it's strange. Yeah, it says they came before, okay. So that's part of the הלכה. The reason why they came here is because it had to be before that, okay. Yeah, wouldn't you know that if you started with one and went to No, no. You wouldn't know. No, you know the order, but would 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 are trying No, the writer is saying 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. Huh? For the חבי... 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 like a pan, frying pan. חביתין קדמו לנסכים. חביתין came before the נסכים. נסכים were where they poured the wine on the קרבן. So that on the קרבן תמיד. That's came after the חביתין. נסכים קדמו למוספין. If it 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 the spoons, on the table, where the the לחם הפנים, you had two spoons of לבונה. So, on שבת, they would be מקריב them. So, they were מקריב on שבת after the מוסף. בזיכין קדמו לתמיד של בין הערבים. The בזיכין came before the second קרבן תמיד. Someplace in between, they brought all the other קרבנות, which are not חובה. This is the סדר of the day that had to be brought. Here it says קדמה, and then it says ל... That means the same thing? No, קדמה before, no. קדמו to... Why wouldn't I understand the ל-? Why the Oh, before. Before to, yeah. And it came before the קרבן 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 פשט. And it says that you have to bring it all before the קרבן תמיד, so how do you טייטש, because the גמרא דרש'נס: עליה השלם, on it you should finish all the קרבנות. What's the on it? On which תמיד? Oh, everyone learns like, everyone thinks the פשט like that. That's wrong פשט. It's משמע, if, he thinks the word is on it, you have to finish all the קרבנות. On it means before it, before the קרבן תמיד של בין הערבים. The פשט is פארקערט, on it goes on the תמיד של שחר, that everything has to be after the קרבן תמיד של שחר, not after the קרבן תמיד של בין הערבים. You have to finish everything בהמשך to the to עליה, to it, to the first קרבן. ממילא, it means that you can't bring anything after the קרבן תמיד של בין הערבים, because everything has to come after the קרבן תמיד של שחר. And that's what we want, עליה השלם, that's what רש״י learns. עליה, על העולה, the תמיד של שחר האמורה בראש הענין, שכתוב, שנאמר: וערך עליה העולה, yeah, that's השלם כל הקרבנות, ולא על של בין הערבים. You have to finish it all after that. לימד, רש״י, that teaches you על התמיד של בין הערבים שהוא אחרון לכל הקרבנות. So, that teaches that it's the last one. I want to know how they טייטש this in English. What do they say, Joseph? On it? Not not over there, no. This is fine. I'm saying the English, the translation of the סידור. Well, we can play the English. What does it What does they say here? I'm sure it's does right, you mean. Yeah, what's it say in the English? עליה, on it? I'm sure it's altogether right. When they printed it, they definitely, when they wrote it, they looked up. They didn't just write something something from their hat. Here, עליה השלם כל הקרבנות כולם: The כהן shall arrange the burnt offering on the altar and burn it, the fats of comes with this, all the offerings were completed. Aha. With this. So, it shows it as the last. Completed as last. Yeah, with this, they're all completed. No, we're saying it goes on the קרבן שחר. Yeah, that we cannot do anything after the last But the תמיד של שחר is the morning! On it, all the קרבנות have to come after the קרבן תמיד של שחר, not after the תמיד של בין הערבים. So No, with this, all with this meaning with what? With what is this? Completely, including the the תמיד של שחר. Then the whole thing is complete. The whole day is complete. That's completing. That's משמע. Which if If that's what they meant, it's wrong, it's wrong. Why? You just said it. What does it say again? It says: Then comes, yeah: The כהן shall arrange, see, and the כהן shall arrange the burnt offering on the altar and burn on it the fat of the peace-offerings, of שלמים. With this, all the offerings were completed. In the morning? With this, and we're talking about תמיד של שחר, the way it says this. All the, unless they mean What do you mean with this is With which one is it finished? The תמיד של בין הערבים. בין הערבים is the last one. But רש״י says that's not the פשט. רש״י says the פשט is that since the פסוק talks about the קרבן של שחר, on the תמיד של שחר you have to finish everything. Which means, רש״י teaches you, that you can't bring anything after the קרבן של בין הערבים. That's what we know now. So, this, if this is what they meant It's wrong. But what does it say by you? Says upon it, that is the תמיד של שחר, the morning תמיד. Oh, upon it, the morning תמיד being offered. No, well that's right. Okay, fine. So the גמרא weiter, תני. But how do you, they interpreted that as, it's wrong, 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 We are talking about it, look in the רש\"י. How does the English No, the English, here it also says that. That scroll is good. But here, it's not clear. It says על, maybe, okay, I don't know. Because the טייטש you can't say, the טייטש is it, but the פשט 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 try to. תני רב הונא בר יהודה אמר, רב הונא בר יהודה learned. Listen to my yell. ואמרי לה, some say רב שמואל בר יהודה said: אחר שכלתה עבודת ציבור, on יום כיפור, after the כהן גדול finished that עבודה that belongs for the community, כהן שעשתה לו אמו כתונת, if a כהן, what if the כהן גדול, his mother made for him a special clothes, לובשה, he could put it on, ועובד בה עבודת יחיד. Now

עבודה, personal עבודה he can do. What does that mean? When he came into the קודש הקדשים the second time to take out the קטורת, that's not עבודת ציבור. It's not an עבודה, he פשוט had to take it out. That the גמרא 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 גמרא, פשיטא. Obviously, 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 גמרא 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 For her son? No, it's for her son. She really meant it to be for her son. ממילא קא משמע לן that we don't worry about it. אמרו עליו על רבי ישמעאל בן פאבי, they said of 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. Ten thousand dollars worth or whatever. ולובשה, and he wore it, ועובד בה עבודת יחיד, and he did the עבודת יחיד, ומוסרה לציבור, and he became part of the ציבור. אמרו עליו על אלעזר בן חרסום, and they say, שעשתה לו אמו כתונת של שתי ריבוא. שתי ריבוא is twenty thousand. Twenty thousand 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. פרעגט די גמרא, how could it be see-through? והאמר מר חוטן כפול ששה, doesn't it say that when you make it, you have to be each thread was made of six and there was gold in it, I mean אמר אביי כי חמרא מזיגא. Oh, it it Flax. Yeah, but they were still still מוצב, it says, the פשתן מוצב, רש\"י says. כה היה פשתן מוצב.

What it means to say is, that sometimes when you put water in a כלי, and the כלי is very thick, you have a lot of it, and you look, you still could see through. So the same thing, it was טאקע thick סחורה, but you could see through. Oh, yeah.