versions they make, he made the emblem straight, etc. On these words, what the Rebbe said that comes out that it was straight and אין חולק בדבר, there is nobody arguing, so here we have a הערה, הערה 43. הערה 43 the Rebbe says like this: he brings that seemingly there is another opinion, another opinion that holds that it was round. בזית רענן, the ספר זית רענן, the בעל, he give a, בספר, ריש פרשת בהעלותך מפורש, in the זית רענן it says clearly, מה שכתוב בספרי זוטא והובא בילקוט שמעוני, says in ספרי, and it said, brought down in the ילקוט שמעוני it says, ריש פרשת בהעלותך שהם חוזרין חלילה כמין עטרה, that they went around like a crown. So the, the מדרש says clearly that they went like a crown, round. And he says from that comes out שהקנים בעצמן היו עגול כמין עטרה, that the קנים, the branches, were round, like a crown is round, so this is also was round. So this was like a crown. אבל מסיים שפירוש זה דחוק, but he himself says that this פשט is a דחוק, it is not the real פשט. What is the real פשט there when it says it was like a, like a crown? ושם לפני זה, there it says like this, a different פשט: הלשון משמע דסבירא ליה שהקנה האמצעי היה באמצע, it is משמע from that לשון that it was like a crown, that the middle branch was in the middle, וששה קנים מקיפין אותו סביב כמין עטרה, and the six branches were around like a crown. Not, in other words, there is no discussion there whether it went up this way straight or it went this way round. This is a different discussion. We know that the

מנורה was flat. The whole מנורה was, there was one in the middle sticking out and it was flat. This is an opinion that the branch was in the middle and all around were the six branches, like a שבת, a שבת לייכטער. A שבת לייכטער, you have a שבת לייכטער, you have the middle one and then you have branches coming out from all sides. That is what it means, and that is a different opinion. אם כן הרי זה פירוש שלישי, that is a third opinion. That is not the opinion whether it was straight up or around, that is another opinion, and that is בכלל not the way we accept it. And he brings from תורה שלמה, מילואים, there he talks about this that what? That there is another opinion, yeah, that is something else. But no one brings that opinion that the מנורה was not flat, but circular. And now he says, let us learn the שולי הגליון, on the bottom, the star goes to the bottom, ושם, there he brings, שזו היא גם כוונת האבן עזרא. This is what the אבן עזרא means in פרשת תצוה, and in פירוש הקצר in פרשת תרומה, אשר ששת הנרות היו כחצי עיגול. The אבן עזרא says that the six candles were like a half of a circle, and some people think פשט in the אבן עזרא that it means that it was round like a half a circle instead of straight. And that is what he brings, I mentioned yesterday, that is what אריה קפלן in his, in his Living Torah brings, that the שיטה of the אבן עזרא is that it was round, not like the רמב״ם, not like רש״י. That is not the פשט. When the אבן עזרא said that it was like a half a circle, he means this way, not this way, this way around! היינו שהקנים הקיפו קנה אמצעי כמין עטרה, that the branches surrounded the middle one like a crown. The only problem is, huh? אבל תמוה, the Rebbe says, but it is not clear, כי בספרי זוטא סתם, סתם there it says in ספרי זוטא, חוזרין חלילה כמין עטרה, it goes around, is משמע that it goes like a circle all around, שמשמעו מקיפין אותו סביב מכל הצדדים, there it is משמע that it was from all sides, like a לייכטער. A לייכטער is that it have one in the middle and then you have all around, and that is what is משמע in ספרי זוטא. But לא כחצי עיגול, not like a half a circle. So what does the אבן עזרא mean like a half a circle? So the Rebbe says, והוא הכוונה שהקיפו רק מלפנים, could be it was a half a circle. Yeah, that there was a middle one and only on, in the front did it go around, and in the back it was straight. This means that you have one thing, and then coming out, there is one over here, one over here, one over here, six, this way. And it, in other words, you could take it and put it flat to the wall, and from that would come out, and sometimes you see things, chandeliers hanging, not from the ceiling, but from a wall, coming out of a wall. How is it? It goes this way, like a half a circle, and the back is flat. half, and here it's like a half a circle. That's what he learned, כדוגמת חצי גורן עגולה בסנהדרין. But we find the לשון in סנהדרין, and it says, how did the סנהדרין sit? So the גמרא says that the סנהדרין sat like a חצי גורן עגולה, in a half a circle. The reason was because the head of the סנהדרין that sat in the middle should be able to see everybody. So if you have lines one after another, you can't see the back. So they all sat like this. So it was a wide, wide half a circle, but it was a half a circle. And that's how this was. וכמדומה, the רבי says, I think, שישנם עטרות המקיפות את הראש רק מלפנים. You have certain crowns that only surround the head from the front, not from the back. Usually we except we think of a crown, you put on a round crown, you put on the head. But the רבי says he thinks there are some crowns that you just put on a half a crown, and it just fits to the head. So therefore when it says it was like an עטרה, like a crown, it means this way. And this is what the אבן עזרא means. But the bottom line it comes out that there is no opinion that says anywhere that the branches went circular up. This אבן עזרא who says that it was like a circle, does not mean a circle going from the קנה circularly all up, cuz even according to אבן עזרא it went straight. But went straight could be all on one on the side, or straight means like a לייכטער, but straight, coming out of the קנה here, and here, and here, and here, all sides. And that's what the רבי says before that למסקנא, אין חילוק בדבר, there is no argument, no one argues on this point that it was round, that the branches came out round. And therefore the רבי says we should change that from now on that way. Now

הערה 44, he says, ועל פי זה מקום לומר, based on what he says here, it makes sense to say, there's a place to say, שגם החנוכיות לימי חנוכה, also the מנורות for חנוכה, כדאי לעשות קניהם באלכסון, כדאי to make that their branches should come out straight. ובלאו הכי צריך לומר שאין בזה חשש איסור דמנורה דתבנית מנורה. בכלל, he says there is no problem by thinking that you shouldn't do it because you'll be copying, imitating the מנורה, which you're not allowed. Why not? And he brings the גמרא in עבודה זרה from the רמב״ם: כי משנה מספר הקנים, because anyway, their branches are a different number. Over there, the branches are six and the middle one, and here it's going to be eight. Huh? Yeah, but that would be, that's if he'd make seven without the cups, it'll still be an איסור. To make a מנורה with seven branches, even without the cup, the גביעים and all that, still a problem, because these גביעים are not מעכב בדיעבד. Not only that, the גביעים are only needed, רמב״ם says, when did they make the גביעים and the buttons and the flowers? Only if the מנורה was made of gold. But the מנורה could have been made of other metal, too. What

did מנורה did they have after חנוכה, when they, by the time of חנוכה? It was מנחושת. A לשון, it says it was made of, it says a לשון עץ, but it's not עץ, it's בעץ. בעץ is like בדיל, it's like a like a kind of lead. It was made of that metal, that material, cuz wood is a שאלה if you're allowed to make it of wood. And if you make it of any other metal, you don't any other material, you don't have to have these ... even if it's not on the side, it's not מעכב בדיעבד. These things are all לכתחילה, not בדיעבד. If it's gold, then it has to be מקשה, and it has to, all the דינים that the תורה says is only if it's gold. And the דין is if you don't have gold, if they were poor, they didn't have to make it of gold. למשל, they made the מנורה now, you have this group in ארץ ישראל who's making all the כלים of the מקדש, because משיח is coming right away, and משיח will come tomorrow, and they would need the מנורה, you'll need the מזבח, so they're making everything. So they made a מנורה. But they made a מנורה of silver, too expensive to make it of gold, they couldn't afford it. To make the מנורה of a ככר כסף of ככר זהב טהור, you know how much it would be? They made a חשבון, this is in the millions and millions of dollars. Gold, with the price of gold, to make the weight of a of the מנורה the way it was, I don't know the חשבון, but it's 10 million dollars, 20 million, I mean big millions of dollars. So they made of silver. Gold color, they didn't make of gold. Huh? They made a second one, I think. The very first one they made another one, they made as a straight one. Yeah, the first they made a round like thing, then they changed it. They have all the כלים, but they made this of silver, because על פי דין, it would be it'll be כשר of silver. No, it doesn't have to be. Doesn't have to be מקשה and doesn't have to be, I think they did make the גביעים and the כפתורים and everything they did make, but it's made of silver. Because על פי דין it'll be כשר. It says מפורש, if you don't have enough money to make it of gold, רמב״ם says you can make of silver. Huh? All the כלים? No. Some included the building? I don't know. I don't know exactly. Obviously, they think it's not. Anyway, so the רבי says, so the question of making the מנורה of חנוכה of with straight branches to be a שאלה that you're not allowed to imitate the original מנורה is not a שאלה, because the number of the branches anyway different. So, therefore, ולמה לשנות בגוף צורת המנורה, why to change the actual צורה, form of the מנורה, שקניה היו ביושר ולא בעיגול, that its branches were were straight and not round? In other words, what he's trying to say is if you're making it already, why shouldn't you have a זכר of the מנורה? And טאקע by seeing מנורות of חנוכה straight, this was the thing that brought into the attention of the whole world that the מנורה was really straight. Otherwise, the רבי said it. But here, constantly you go around, everyone knows, they call it a ליובאוויטשער מנורה. A ליובאוויטשער מנורה is one straight, but it's there. So this reminds everybody that the מנורה in the בית המקדש really was straight, not round, so this helps to know the truth of the way the מנורה looks. But obviously this is only if you buy a מנורה that has branches. For חנוכה many מנורות don't have branches. לכתחילה there's small מנורות, but this even the silver or even some gold they don't have branches, so then there is no ענין. I think the רבי's מנורה himself that he used in the house was a מנורה, small a low מנורה with a back. Did the previous also? With a back. Actually, the רבי once explained this this The רבי spoke about this and then and in a הערה in a letter. The whole started like this. Maybe I mentioned it once. I think I mentioned it, that the רבי walked home every day, used to walk home. Rabbi Rivkin, ר' בערל ריבקין, was from the אלטע חסידים, was a ראש ישיבה in תורה ודעת, is it? So, he moved in. He used to live someplace else, anyway he moved in to the corner building, 706, what the corner building? What the corner, Eastern Parkway and Brooklyn? 706. And he lived, that's, on the third floor or something, on the second or third floor, upstairs. And the רבי walked by חנוכה, walked home, used to walk home, he looked up, he saw his מנורה in the window. So the

רבי spoke about it by פארברענגען, חנוכה, that the מנהג חב״ד is that we don't put a מנורה in the window, even though in שולחן ערוך it says if you can't put it outside by the door you should put it by the window for פרסומי ניסא. So the רבי spoke about it and said that מנהג חב״ד is not to put it by the window and you should put it by the door, even though it's not outside, and it's across the מזוזה, all the things. Then the רבי went into the ענין and explained what the חסרון is in putting it up in the window. So he says like this: that usually, many מנורות have a wall in the back. So how are you going to put it? If you're going to put the מנורה facing to the outside, and that's the whole purpose the outside should see, then it's למעלה מעשרים אמה. For the outside it's למעלה מעשרים אמה, and the דין is a מנורה that's put higher than עשרים אמה is פסול. So for outside it doesn't work. If you're going to turn it around for the people inside, so what's the purpose of the window? So the window doesn't accomplish anything. And therefore the רבי said not to put it by the window for this and you Remember later the רבי gave It was a a מכתב כללי for חנוכה. הרב חדקוב gave over that the רבי wants that this ענין should be written up בקיצור. And the רבי added it as a הערה. הוספה לאחר, לקוטי שיחות, a הוספה לאחר זמן to that letter and הערה when it mentions that, in פרסומי ניסא he mentioned this ענין. But it was basically that the רבי explained, but he said because many מנורות have the back. And when the רבי said many מנורות, because the פריערדיקער רבי'ס מנורה had a back and the and many Nowadays, I think more people have more מנורות that are with with with קנים, פשוט, the simple reason: people have more money and people are able to afford it more. In old things it was I mean, people were poor, so they they had smaller ones, and they had a small one, like say a silver one, but it's small, didn't take up so much silver, so it was easier to get. But the But if you have a מנורה made of קנים, so the רבי said it's כדאי to have the מנורה that the קנים should be straight. Huh? You could put it on the window, but it depends, it's not on the second floor. Because if you The purpose of If, even though for the people in the house it'll be, but for the people in the house it doesn't have to be at the window, and for the people outside, and second floor it's למעלה מעשרים אמה. And which way Good, that's a different That's a small שאלה, which way would they light. If they meant for outside, you have to stand in this way and light. But anyway, למעלה מעשרים אמה is no good, so this doesn't No, but it was But people It's always for people outside, yeah, if it's the second floor, but a first floor, if it has no back, maybe there's a ענין to put it by the window. But if it has a back, even by the first floor it doesn't work. So that's what the רבי said, בכלל this whole ענין, especially that that the The second floor doesn't work, even the bottom floor if it has it doesn't work. ממילא most מנורות, most situations it won't work by the window, and, but besides it, על פי קבלה, על פי חסידות it shouldn't be by the window. How about being יוצא by the window? No, that's not being יוצא, פרסומי ניסא, not as being יוצא, the פרסום. Who are you make the פרסומי ניסא for? If it's a פרסומי ניסא for outside, the גמרא says that פרסומי ניסא למעלה מעשרים אמה is no פרסומי ניסא. Why? Because, because לא שלטא בה עינא. No, לא שלטא בה עינא, the גמרא says that the eye doesn't catch. פרסומי ניסא means that people will כאפ. לא שלטא בה עינא, the eyes don't catch. למעלה מעשרים אמה, people don't see. Now, it doesn't mean people don't see, you could see. So there is a הערה from the רבי in that in that same I think it's in the same letter, where the רבי asks a שאלה, we find in גמרא בכורות, בנוגע מעשר בהמה, that it says that how much בהמות do you need to be חייב מעשר בהמה? נו, we just learned it, 10. What happens if a person has two groups of animals, one in this field, one in another field, here he has five, here he has five, are they מצטרף or not? So the גמרא, משנה says that if it's as far as the עין of the shepherd could see, it's מצטרף. And the גמרא says, how much is that? 15, I think the גמרא says 15 מיל. So the שאלה is, but we see here 15, maybe one מיל, maybe one מיל, not 15 מיל, maybe one מיל. Anyway, but it's more than 20 אמה. So here we see that you could see even if it's far. So the רבי ענטפערט, no, up you can, up you get also. The ווארט is not whether you could see or not. The ווארט is, will it catch your eye? If a person is intending to see, you could see higher than 20 אמה. What so it says by a סוכה, why a סוכה that the סכך is higher than 20 אמה is פסול? Same reason, לא שלטא בה עינא. That means you pick up your head, you can't see the סכך? When you look normal, and you don't try to look, you look average like this, and if the סכך is very high, what you'll see is the wall. It's a wonder, you'll pick up your head, and you'll try to see the סכך, you'll see the סכך, but it doesn't catch you. You have to put in effort or you have to do something to see it. So by over there, by the רועה, like by the רועה, talks about how far the רועה could see if he's looking to see, maybe it's like a one מיל, I think one מיל, because if you look hard, and you want, and it's a flat thing, you could see whatever the חשבון there is. You look. So here it doesn't mean that, here it means to attract attention. Anyway, למעלה מעשרים אמה it doesn't work, ממילא, where it will go, so it should go by the by the door. And that's the מנהג חב״ד anyway, to go by the door because of other reasons. It says that you have the מזוזה on one side, and the מנורה on the other side, and in the middle you have which מצוה? Which מצוה? You have the מצוה of מזוזה, the מצוה of חנוכה, and in the middle you have what מצוה? ציצית. A person is standing in the middle and he's wearing the ציצית. So you have what did he say? Okay. פורים שמח! The מדרש says you have these three things. You have מזוזה מימין, נר חנוכה משמאל, and טלית ציצית באמצע. And עליהם הכתוב אומר that חוט המשולש לא במהרה ינתק. If you have a triple חוט, then it doesn't tear. So then that's why. And על פי קבלה also it has to do with it crosses the מזוזה, there's a connection to the מזוזה, all kinds of ענינים. That's how we have it. Anyway, let's go ווייטער here in the שיחה. We're holding here ע' עמוד א'. דערביי קומט קומט דערצו נאך אן ענין. Another ענין the רבי is going to say concerning why we shouldn't have, we shouldn't make the pictures of the מנורה round, but straight. Besides the fact that that's the truth, the truth is, the מנורה was straight. But this has another point here. דער ציור הרגיל פון

דער מנורה, the common picture of the מנורה, אז די ששת הקנים זיינען ווי חצי קשת, that the six branches are like half a circle, איז על פי השערה, the רבי says, I assume, he says clearly, he doesn't know, he says, I assume. It's a השערה he says. א נאכמאכונג נאכמאכונג פון דעם ציור המנורה, this is an imitation of the picture of the מנורה וואס ניט-אידן האבן מצייר געווען ברומי, that the גוים made in Rome, אויפן ניצחון-ארקע, it's called the ניצחון-ארקע, it's the the victory gate, דעם שער הניצחון פון טיטוס ימח שמו. It's called the שער טיטוס. It's also called it's because the the Arch of Titus. So there, on the Arch of Titus, they have a picture of the מנורה. But the picture over there is that they have the אידן carrying the מנורה, the מנורה is slanty, and they have the מנורה, it's not so clear now, all the details of the מנורה, because it's already closer to 2,000 years old, this Arch of Titus, ממילא things have rubbed out, but the מנורה there, there is the feet of the מנורה, and you could see it very clearly, and the מנורה is round, and what it's supposed to be is they're supposed to symbolize that the אידן are that the גוים are carrying the מנורה away from ארץ ישראל, that when they conquered ירושלים, the בית המקדש, they destroyed it and they took away the מנורה and this is supposed to be. And Titus, when he came back, the רבי is going to say, Titus when he came back, he made this arch to celebrate his נצחון. And this arch was used till not so long ago, that whenever they would force the Romans would force אידן to walk under this arch, because walking under this arch was supposed to be a symbol to them that the אידן are giving themselves over, מבטל themselves, to the גוים, to the ones that conquered ירושלים. And that's why there was a מנהג by אידן, בדוקא an איסור, in Rome, an איסור by אידן to walk through this arch. Not to walk through. When I was

there, they warned me, don't walk under the arch, because you're not allowed to walk under the arch. Okay, now you couldn't walk anyway, they have like a little gate there, they don't want you to walk under. But they said, you're not allowed to walk under, by אידן they know that you don't walk under. But this was the whole purpose of the arch. And it says on it, whatever it writes here, we'll see in a minute, explains what it is. ווען טיטוס הרשע האט חרוב געמאכט דעם בית המקדש, when טיטוס הרשע destroyed the בית המקדש, האט ער געהייסן אוועקנעמען אוועקצונעמען כלי המקדש, he said to take away the כלי of the בית המקדש, און זיי ברענגען קיין רוים, to bring it to Rome. און לכבודו פונעם רשע, and in honor of this רשע, האט מען אין רוים געבויט א שער הנצחון, they built in Rome a gate to celebrate his נצחון, his victory, וואס טראגט זיין נאמען, שער טיטוס, which has his name till today it's called שער טיטוס. There's another gate there which has a different name, which is not שער טיטוס, also a שער that goes back, I think, 2,000 years, but this is the famous שער טיטוס. אויף דעם שער האט מען מצייר געווען ווי מען טראגט די געפאנגענע כלי המקדש, there they made these pictures of how they're carrying the captured כלי of the בית המקדש, ובתוכם די מנורה, and amongst them the מנורה. און אין דעם ציור פון די מנורה אין שער טיטוס זענען די ששה קנים כחצי קשת, and on this gate, on this arch, there the מנורה is round. Huh? Okay, we'll see in a second. And so the רבי says he assumes, the רבי says he assumes, and also he brings in note 45 that that's קאפח writes, also the reason that people do it is because this is what seems to be the מנורה, and if it's the מנורה, so here we have testimony that was written, close to the time of of the חורבן, that the מנורה was round. And that's why people started making the picture of the מנורה round. So the

רבי says here, וואס ניט נאר אז דער ציור המנורה פון שער טיטוס איז כלל ניט מדויק, that בכלל, the מנורה the way it's on this gate, on this arch, is not מדויק for sure. It doesn't fit to the way the חזל tell us. Besides that, so ממילא we can't bring a ראיה from there. עס איז דאך געטאן געווארן בכוונה כדי ארויסצוברענגען די שליטה און הערשאפט פון רוים איבער אידן, רחמנא ליצלן. The reason they made this arch and they put this picture on it is to show that Rome controls the אידן. ווי עס איז דארט אויך איינגעקריצט אין כמה מקומות די ווערטער, they carved out the words in many places, Judaea Capta, which means יהודה, that אידן is געפאנגען, that אידן are captured, are conquered. I tried to see, I didn't see it on it. Huh? No, but there are no words there. I don't remember, I don't think there are words there. I mean, there are pictures of it, everyone could see it. If I remember for tomorrow, I'll bring my pictures. Oh, you had the picture of it? Oh, and you found the words? There were words there? I remember looking to small sides, trying to I climbed up on on the side there, trying to look, because it's not so low, it's high, so I climbed up and tried to see to the But I don't remember, I don't think there are words there. They probably did get it, so, yeah, but it doesn't mean it's the מנורה. We'll see, the רבי explains what this is. They probably did get it. Huh? The רבי is going to explain it, but I think you'll have to wait till tomorrow for that. און ס'איז געווען זמנים ווען מען פלעגט מכריח זיין אידן צו קומען צו דעם שער, צו קומען צו דעם שער, they would force sometimes אידן to go to the שער, זיי זאלן זען וואס דארט איז געשריבן און געצייכנט, they should see what's there, what's on it, כדי צו דערנידעריקן וכולי, to make them to make them low, to make them feel low. So, in other words, the whole source of having the מנורה round comes from טיטוס הרשע, which is against the אידן. Like I said before, they used to if ever they wanted the אידן, they would make them go through, that's what someone told me, I think it was after the Six-Day War, the אידן of Rome walked through the שער. show that now מ'איז מנצח or maybe it was תשכ״ז, or whatever it depends, whatever he said. It sounds What this is So, ממילא, the רבי is going to explain it makes no sense that we should, דווקא, copy what it says there against what the רמב״ם writes. I, לכאורה, it's a ראיה. So, the רבי is going to explain that it's not a ראיה from there and he's proved, and he's mentioned before, that the whole thing is not מדויק and in the order explain it's not מדויק, it's not exact. There are things that the רבי says there is a picture of like a דרקון, like a snake, which is a symbol of עבודה זרה, which certainly was not on the מנורה, and it's over there. So, that shows that this מנורה is not really a copy of the מנורה, of the real מנורה in the. What it is, the רבי will explain what it is, and therefore, this is not the right picture and the right way is what the רמב״ם writes and רש״י writes. Because the מנורה was straight. So, we're holding here, middle of page 170. And after the רבי was מסביר that we see from the רמב״ם and from רש״י that the branches of the מנורה were going diagonal, that means straight up in a diagonal form rather than circular, the רבי continues by saying that it seems that where did the world, or people get this idea that the מנורה was round is taken from the way is drawn on the Arch of Titus. Because when Titus conquered the בית המקדש, he took away the כלים, they made in his honor an arch, an arch of victory, and they put a picture of the מנורה on the arch to show that he conquered the בית המקדש. So, the רבי says, so first of all, we know that what he made what what's written what's put on this Arch of Titus is not exact. It's number one. Besides that, the whole idea they did this is in order to show that they control the יידן. And this is what we're holding, the last paragraph on the page 170, קומט אויס אַז דאָס מצייר זיין די קני המנורה כחצי עיגול, that by by drawing the מנורה in a circular form, פירוש דאָס איז דאָך מצויר אויף שער טיטוס, as it's מצויר, it's drawn on the gate of the the the the Arch of Titus, דאַרף דאָס אַרויסרופן אַ געוואַלד-געשריי. That should bring out a a a protest, a strong protest, ניט נאָר וואָס דאָס איז דאָך פאַרקערט פון רמב״ם ורש״י וכו׳. Besides the fact that when we make that picture, it's against the רש״י and against the רמב״ם, but besides that, it's supposed to bring out a protest, נאָר אויך ווייל דאָס גיט אַ געוויסן הסכמה, חס ושלום, because by making that picture where it's as if we're agreeing, חס ושלום ורחמנא ליצלן, צו דעם ציור אויף שער טיטוס, to the picture the way it's on the Arch of Titus, וואָס איז געמאַכט געוואָרן כדי צו פאַרגרעסערן דעם זיג פון טיטוס און די נידעריקייט פון אידן, which was made to hurt יידן and to lower them. So, by

us doing this, making the picture that way, we're giving validity to the Arch of Titus, which is made against the יידן, to lower the יידן. תמורת זה, וואָס דער ציור פון דער מנורה דאַרף דערמאָנען אין אידן, אַז זייער תפקיד איז צו זיין אַן ״אור לגוים״ In in contrast to what the מנורה really is supposed to show the יידן. When we make a picture of the מנורה, it's supposed to remind the יידן that we are supposed to be a light unto the nations. The מנורה was a light and we're supposed to be a light, too, just like the מנורה was עדות הוא לכל באי עולם שהשכינה שורה בישראל. The מנורה was a testimony to all the people of the world that השם is among the יידן. So, that's supposed to remind us that we're supposed to bring light to the world. So, instead of that, ווערט דער ציור פון דער מנורה געמאַכט באופן כזה, the מנורה is made in such a way, וואָס דערמאָנט דעם היפך ממש, which brings out the complete opposite, ווי רומי האָט מנצח געווען די אידן, רחמנא ליצלן. on how Rome actually was מנצח, won, came out victorious against the יידן. So, by making the מנורה in a round way, we're giving כח to the opposite of יידן, to to Rome, to Titus and to the way they conquered the ירושלים.

ויהי רצון, so the רבי says, אַז בקרוב ממש וועט קומען די גאולה האמיתית והשלימה, that soon we should have משיח, און מ׳וועט האָבן די מנורה כפשוטה ובשלימותה, and we will have the מנורה, פשוט, in a simple simple way, אין בית המקדש השלישי, in the third בית המקדש, און אַלע וועלן זען, ווי די מנורה זעט אויס. And everyone will see, we won't have any questions, we'll see what the מנורה looks like, ומשה ואהרן עמהם, quotes from תוספות in פסחים that משה and אהרן will be with us, because the גמרא asks there are certain things how will we know what to do when it comes to build the third בית המקדש. So, the גמרא answers, don't worry about it, משה and אהרן will be there and they will tell us what to do. און מען וועט זען בעיני בשר, עינינו תראינה, we will see with our physical eyes, דעם קיום הציווי, how the commandment will be fulfilled. Which commandment? דבר אל אהרן, בהעלותך את הנרות, the מצוה of lighting the מנורה, צינד די מנורה, כפשוטו ממש ובמהרה בימינו ממש, פשוט כפשוטו ובמהרה בימינו we will see the מנורה and there won't be any discussions. Now let's learn הערה 45 and 46 and on. 45 we learned, 46. The רבי said before in the פנים that we can't rely on the way the מנורה is drawn on the Arch of Titus because it's בכלל not מדויק. The way the drawing is there, it's not exact at all. So the רבי says, כמו שהעירו כמה וכמה, as many pointed out, שאין בו רגליים וכולי, that it has no feet. In the picture on the Arch of Titus there are no feet to the מנורה, אף שבמנחות מפורש שהיו רגליים. In מנחות it says in the גמרא clearly that it had feet. And רש״י in חומש in today's חת״ת, today's חת״ת actually, רש״י says that the מנורה had three רגליים, three feet. So that's for sure that it's wrong. So will someone dare to bring a ראיה from the Arch of Titus that the מנורה did not have any feet, any רגליים, if it's against the גמרא? So ממילא we see already that the מנורה the way it's there is not exact, so we can't prove anything from there. Then the רבי continues to try to explain so where does the מנורה on the Arch of Titus come from? There is a מנורה there and it's round. If the מנורה in the בית המקדש was not round, why did they make it? Where does it come from? So the רבי says like this: יש אומרים, some say, אשר המנורות שנשבו על ידי טיטוס, that the מנורות that was captured taken through Titus, היו מה-י׳ מנורות שעשה שלמה. Was not the מנורה that was in the היכל that they used to make the do the מצוה, to light the מנורה. We know that שלמה המלך made 10 more מנורות, and they were put in different places. So maybe one of those מנורות is the מנורה that Titus took, and that one taken was round. And that's where it came, but that's not the מנורה. Sounds like a good explanation. אבל the רבי says, but נוסף לזה שמסתבר לומר, besides the fact that it makes sense to say, שהמנורות דשלמה לא היו בבית שני, first of all, it doesn't it seems like the מנורות that שלמה המלך made did not exist in the second בית המקדש. And Titus destroyed the second בית המקדש. The second בית המקדש was 490 years after the חורבן of the first בית המקדש, because it stood for 420 and there was 70 years in between the first and the second. So by that time it doesn't seem to be true that there were the the מנורות that שלמה made. See, all the things of the first בית המקדש were taken away. The אידן had to make new כלים. So it would make sense that when they destroyed the first בית המקדש, they took away all the 10 מנורות of שלמה. When they rebuilt the second בית המקדש, there is no reason to to assume that they made another time the same 10 מנורות of שלמה, because there is no חיוב to do it. So the real מנורה they had to make because there is a חיוב to make a מנורה, but they didn't make those 10 מנורות. So ממילא it would make sense that those מנורות weren't there in the בית שני. So how could we say that the מנורה that Titus took was one of those 10? הרי גם אם נאמר, so באמת even if we will say, שצורת המנורה של שער טיטוס היא כצורת מנורת שלמה, even if we'll say, yeah, that the מנורה there was a shape of the as one of the מנורות that שלמה made, בפשטות נראה לי שמנורת שלמה נעשה כצורת מנורת משה. The רבי says, I think, I assume, that the 10 מנורות that שלמה made were in the same shape as the מנורה in the בית המקדש, as the regular מנורה. In other words, this would not be a good answer. We want to say that the Titus, the מנורה on שער טיטוס is from one of those 10, and that's why it's round, because those 10 were round and not straight, different. The רבי says, I think no. I think that even those that he made were exactly the same. And if the מנורה in the בית המקדש was straight, the מנורות of שלמה would also have been straight. Why? כי נוסף לזה שכן מפורש בפירוש רש״י על התורה בפרשתנו. First of all, רש״י says it very clear, מפורש. רש״י says in this פרשה that we'll open the רש״י, כ״ה ט׳, ככל אשר אני מראה אותך את תבנית המשכן ואת תבנית כל כליו וכן תעשו. השם said to him, whatever I'm showing you now, that's how you should do. So רש״י says, וכן תעשו, לדורות, אם יאבד אחד מן הכלים, when one of the כלים will get lost or you will make it בית המקדש כגון שולחנות ומנורות וכיורות ומכונות שעשה שלמה. He says clearly that when השם showed him all the כלים how they are supposed to be, he said when שלמה will make his מנורות, he should make it exactly like I am showing you. So the way השם showed the original מנורה, that is how שלמה made other מנורות, too. So, הנה גם על דרך, so that is in רש״י in פשט. But גם על דרך הלכה מסתבר לומר כן. Even according to הלכה, it makes sense because כי number one, למה ישנה ויחדש צורה אחרת? Why would when שלמה made other מנורות, why should he change the shape? Why should he not make it the same way as the original one? What was the purpose of changing it? Number two, מפורש, it says מפורש and the רבי quotes different places in the ברייתא דמלאכת המשכן, ירושלמי, תוספתא, שגם מנורות שלמה היו כשרים לעבודה, that שלמה's מנורות, even though they were not the original one made for the מצוה, but you could have used them for the מצוה, too. In other words, if the מנורה that you had was not available or something, you could have used שלמה's, one of שלמה's מנורות. וכן מוכח במנחות, in מנחות צ״ח it says מציבין המנורה and talking from that גמרא, obviously it seems that you could have used שלמה's מנורה. ולפירוש רש״י, according to רש״י, לדעה אחת, according to one דעה, היתה הדלקת המנורה לפעמים רק בשל שלמה. According to רש״י, according to one opinion, בפועל ממש there were times that they lit only that מנורה and they טאקע did the מצוה with the מנורה of שלמה. וכן סתם במדרש הגדול פרשת צו, המדרש הגדול says clearly that the מנורה that שלמה made was used for the מצוה, too, sometimes. וממילא, this explanation we gave does not stand hold water at all, to say that what was the מנורה on the שער טיטוס? That is one of the ten מנורות that שלמה made, because that also, first of all it was not there, hard to say, but even if it was, the מנורה of שלמה was also made exactly like the original מנורה, and if this מנורה was straight, that one was also straight. Yeah? Yeah. I think the רבי brings it someplace, no? Does not bring it here? No. No, I do not see. I thought the רבי brings it here. No, he does not. Maybe someplace else he says it. The רבי talks about this ענין in a different שיחה, too. שיחה of פרשת תצוה, חלק which חלק was it? חלק כ״ו. He talks about the he talks about the חושן, the the ציץ. He talks about the ציץ. Give a look. Take out כ״ו. Open up the מפתח in the beginning, the index. And look in פרשת תצוה if it talks about the ציץ. Then I will see if that is the שיחה. Then bring it to me. Give a look. Open it up in the front. Just where it says in short what the שיחה is about. You do not even Take כ״ו. Open up. You see look at תצוה. In the beginning, when it says What are the שיחות in כ״ו תצוה? There is a שיחה about the ציץ? A מחלוקת how the ציץ was made? Huh? No? Yes? So, you want to bring me that Want to bring me that כרך? Or pass it down, you know. Pass it down. Okay. After this