What are the מעמדות? The Gemara explains what the מעמדות are. The Mishnah explains: אלו הן מעמדות. This is the מעמדות. לפי שנאמר, says in a פסוק, צו את בני ישראל ואמרת אליהם את קרבני לחמי. Hashem said, command the Yidden and tell them they should bring this korban. This goes on the קרבן תמיד. קרבן תמיד is a קרבן ציבור. But קרבן ציבור means it was brought by all the Yidden. Everyone participated, everyone gave מחצית השקל. And from that, brought the קרבנות ציבור, so everyone had a chelek. And the question is: היך קרבנו של אדם קרב והוא אינו עומד על גביו? Bichlal. Does that mean they had a number 600,000 for Whatever amount of Yidden there were, everyone had to give. There wasn't a particular Okay. No, no number, everyone had to give. If there was extra, they would put it aside, they would קיץ המזבח, whatever other things. How could there be extra? Everybody had to give מחצית השקל, no? Oh, you mean for so How much did the korban cost? Yeah, and if you go throughout the year, you see maybe the korbanot cost less than they that they collected. So then it would go for other things. But the din is that when a person brings a korban, any person brings a korban, he has to stand there when the korban is brought. Here, it's a קרבן ציבור, so the whole community, everyone has to stand there. Now that can't be, you can't have all the Yidden, millions of Yidden coming standing there. So how could a korban be brought והוא אינו עומד על גביו, and he's not standing over it? התקינו נביאים הראשונים, so the the first neviim were metaken, and who are the first neviim the Gemara will say: Shmuel and David. כ״ד משמרות. That there should be 24 groups, 24 families to In other words, by the kohanim even by the kohanim we'll see, that not every kohen worked. Once, twice a year, there were 24 groups, each group was made up of the mishpachot of the בית אבות, and they would rotate. And once in 24 weeks it would come out that this mishmar would work, and that mishmar itself was divided into into days. So they had he made this pesak that it should be כ״ד משמרות. This came from Shmuel and Dovid. על כל משמר ומשמר היו מעמד בירושלים. On every mishmar, every time there was a family there was a maamad, there's a group of people, they were called, why are they called maamad? Maamad means standing. But they were made up of kohanim levi'im veyisraelim. Made up of some kohanim, levi'im. The kohanim had their mishmar, the levi'im, and then you had yisraelim. הגיע זמן המשמר לעלות, when the time that that week came, so the kohanim of that week and the levi'im of that week עולים לירושלים. They

would go to Yerushalayim, that they had to do the avodah. So they actually went into the בית המקדש, and they did the avodah that they're supposed to do. And the levi'im did the singing or whatever their job was. וישראל שבאותו משמר, what did the Yisrael? They said there's Yisrael there, too. They were like, the kohanim and levi'im were the ones that did the avodah. The Yisrael, they were the baalim. They were the ones that brought the korban. They represented these people who were collected collected made in that mishmar, they represented all the yidden. So they מתכנסין לעריהם, some of them actually would come into the בית המקדש, too, but most of them would be in their cities, they wouldn't go up to ירושלים, וקוראין במעשה בראשית. And they would read the Torah, they had a special minyan, and they would say special things, and one of the things that they would do, they would read the Torah. So a whole a גאנץ כלל ישראל is divided into these pieces? Everybody had to be at least No, not everybody. No, משמרות, I'm saying, though. Everyone. So how do they decide who'll be They picked people, yeah. You think millions are? They picked certain people, they picked representatives for You didn't say that. That was So yeah, but how much were they? 10, 15, that's what was there. You don't have every time 10,000. No, I thought in every city they'd have No, in every city they would pick some. They would pick some who were They were called the אנשי מעמד. And they would read the Torah. Why מעשה בראשית? We'll see. We just started. I didn't know they were going to explain. Obviously, the Mishnah says it, somebody is going to explain. So they would read the מעשה, they would read the Torah, and every week the same thing. So

besides Kriat haTorah that we have when we lein parsha, they used to read מעשה בראשית. They would read beginning of Bereshit. ביום הראשון, Sunday, they would read בראשית, the פרשה of בראשית and יהי רקיע. It's right after that. בשני, huh? What's that? בשני, Monday, יהי רקיע and יקוו המים. They would read two פרשיות. When we say פרשיות here, we don't mean a סדרה. Meaning פרשיות means sections of the תורה. בשלישי, Tuesday, was יקוו המים and יהי מאורת, ברביעי, Wednesday, יהי מאורת, ישרצו המים, בחמישי, Thursday, ישרצו המים, תוצא הארץ, בששי, תוצא הארץ, ויכלו השמים והארץ וכל צבאם. That's of course. Now the reason why these, okay, the Gemara will explain why these. Why the and why they were divided in these days. פרשה גדולה קורין אותה בשנים, if the parsha had enough pesukim, they would divide into two aliyot. הקטנה ביחיד. You had to have three three aliyot, like you have we have on Monday and Thursday. So how did they divide it? So you have two parshiyot, so if one parsha, the whichever one was big was divided into two. If the first one was big, the Kohen and Levi got it, and the second one, the Yisrael got it. If the second one was big, the first one the Kohen got, and the second one the Levi and Yisrael got. Giving me What a details here. Huh? The Gemara will go into הא? Like Rosh Chodesh, yes, exactly, exactly. It's not a pshat, it's a machloket. Everything is a machloket. I had, yesterday I tested the bachurim in Yeshiva, yes, last week was a test. So, I told them bichlal, if I ask a she'eilah, what's the din in this, and this, if you answer machloket, you got it right!

All the machloket, Tana'im, Amora'im, Rishonim, Acharonim, is a machloket. It's always a machloket. But you always said we're trying to get rid of the machloket. We try, we try, say a shiur the whole week, say a shiur we're trying to show trying to minimize the machloket. There are some people if they can, try to make machloket. I don't like that, you don't make machloket. Can can I make one to fix it? You gotta, you know. No, you try to stay away from machloket. Anyway, yeah. So, the big one they would read two people, and the קטנה the small parashah would be one. The שחרית בשחרית ובמוסף ובמנחה בשחרית ובמוסף no, בשחרית ובמוסף ובמנחה נכנסים וקורין על פה, קורין קריאת שמע כאן קריאת שמע. Then this this what they would read every day, but besides that they would read the same thing, this was בשחרית ובמוסף, but במנחה they would read it, they would go in and daven mincha, and read the parashah, but they would read it by heart, not inside. Like we say Keriat Shema, we also say a parashah of the Torah, but we read by And this is not ברבים. See the one before this was an aliyah. They would take a Sefer Torah, they would read it out loud and give aliyot. Here, every person of the בעלי מעמד would read it, just like everyone says Shema, they would read it. ערב שבת במנחה לא היו נכנסים מפני כבוד השבת. And Friday they wouldn't go in cuz כבוד השבת, so they didn't have the special formality, special official thing. What does it mean ובמוסף? They would daven musaf every single day? If there was a Musaf. Oh, if there was? Yeah. I didn't see. Zagt di Gemara weiter, אמר רב חמא בר גוריא אמר רב. Rav Chama bar Guria said the name of רב, משה תיקן להם לישראל שמונה משמרות.

Moshe when he divided the kohanim, he divided in four, eight I mean. ארבעה מאלעזר וארבעה מאיתמר. Since there were two kohanim besides Aharon, so he made them the four of their family, four of his family. בא שמואל והעמידן על שש עשרה. Came Shmuel and he doubled it, he made 16. Was it that they each had four sons? No, whatever amount of people they had. He grouped them, yeah, he grouped them all to different groups. Came Shmuel, by the time Shmuel there were already many, many more kohanim. So, there he divided into 16. בא דוד והעמידן על עשרים וארבע. Came David, David made 24, שנאמר it says בשנת הארבעים למלכות דוד נדרשו וימצא בהם גבורי חיל ביעזר גלעד, and there the pasuk says that what he did was, he divided the kohanim into משמרות. So, Lafoal Shmuel divided into 16. Only David made 24. Meitivei, we have a kashya. It says, it says in the ברייתא, משה תיקן לישראל שמונה משמרות. Moshe made eight, ארבעה מאלעזר וארבעה מאיתמר, four from Elazar and from איתמר, באו דוד ושמואל והעמידוה על עשרים וארבע. Came David and Shmuel and both did it, they both together made a 24. שנאמר it says המה יסד, המה יסד דוד ושמואל הרואה באמונתם. So, it says that they were מייסד, they made the the yesod of the 24 משמרות. And here we're saying it was he made 16, and David made 24. העמיד הגמרא, הכא קאמר, this what he meant, מיסודו של דוד ושמואל הרמתם העמידוה על עשרים וארבע. It started, other words this whole thing of becoming 24 started from Shmuel and David. In other words, Shmuel made the change, and it developed into 24. So, the development of 24 came because of who? Because of Shmuel and David. Shmuel made it into 16, David made it into 24. So, in other words Moshe made it into eight, and because of David and Shmuel, Shmuel and David it turned into 24. Yeah, not long time, but it's some time. It says בשנת הארבעים למלכות דוד. Yeah, but still, how long is it till Shmuel, yeah, it could be 40. Could have been, could have been, yeah. זאגט די Gemara תנו רבנן, רבנן האבן געלערנט. ארבע משמרות עלו מן הגולה. Because they were more kohanim? Right. Pashut it was at by the time of Shmuel they were more kohanim. There were four משמרות that came up from galus.

When Ezra HaSofer came out from galus to build the second Beis Hamikdash, most people didn't want to go. He was very upset and the kohanim didn't go, and the leviim, and he made them kenas that he took away maaser from the leviim because they didn't want to go, so he had problems. So only four משמרות out of 24 came up, אלו הן, ידעיה, חרים, פשחור, ואימר. עמדו נביאים שביניהם וחלקום, came the נביאים, who are the נביאים there, This is מסתמא עזרא, וחילקום והעמידום על עשרים וארבע. They made these, whoever came up, and they divided them into 24. There weren't so many, yeah. בללום ונתנום בקלפי, mixed them, put them into קלפי, we have גורל קלפי, the כלי where we make the goral, and there were four. Which were the four again? You had these four names: ידעיה, חרים, פשחור, and אימר. So what he did was like this: בא ידעיה ונטל חלקו וחלק חבריו שש. He came and took out his, and then he took out the others also, he took out more. All together came out that he took out four names. Six, I mean six, I mean to say. Because he had four people, four משמרות, he wanted to turn it to 24. 4 * 6 is 24, so each one of this four got got six, became turned into six. So he came and pulled out the different names of who should be, and the seder that should be, and the seder was whoever came out first was next. And that's how it started, and that's how it became. Can I ask a question? So he took he took just the four names, he put into the goral, or took the 24 names and one name and one took out here, one took out six here or vice versa or farkert? Took the 20 names here, Took the four groups, and each group he divided into many names. And then he gave the leader of the group to take out six names. His his five names, his, and that will be his group. And that will be the order of how they would go. That's first is him, then פשחור ונטל חלקו וחלק חבריו שש, he took out his friends, him and the other ones also six, וכן פשחור, וכן אימר. So the the ones who were now in the first group, the five other assistants, Not assistants. They're next. Next in line. Those those five were all people were all kohanim in those families that were there in the galus? How could only four came up? No, they're not which ones should come up. It wasn't a goral which kohen. All the kohanim, every kohen had to be part of a משמר. But you said only four families came up. Yeah, but each of those four families had let's say a thousand kohanim. Divided the kohanim up by the families, these families, and in these families gufa they made משמרות, they made six משמרות of each of the families. So this one took out, and he took out which group should be next, and which group should be next, and that's how they formed it, that's how it stayed. That's why I I understood that he took the original 24 names, he put 20 here, and four here. He took out his one, and then he took out another six No, it had to be from his family. We divided these families. You can't just take out one family and another this this family was divided into six. How did the timing work? How was the order of the timing? A week. Yeah, but Each family had their So out of the four, how would they know which family would go first or That's what the goral was. But that That whoever took it came out first. First they divided into six, and then divided into six, with no seder who's first. Then when they had these six, then they took out Then they did another Okay. So it was two goralot actually. וכן התנו נביאים שביניהם, this is what the neviim said: שאפילו יהויריב ראש משמרות, מבית משמרות אלה לא ידחה ירד ירד מקומו. In other words, there was if somebody happened to have before in the first Beis Hamikdash that family was first, whatever was there before doesn't count anymore. They make this condition that now, he comes, yeah, אליהו, ידעיה עיקר ויהויריב טפל לו. Yehoyariv was now part of one of these groups, let's say this is an example, so now whatever the seder came up now, that's how the seder stayed, and we wouldn't go back to the old seder. Why say why you say it's a קנס, did you say? A penalty? These guys went up. But no no, the whole קנס that they made new משמרות, that's a קנס a קנס, it's not a קנס, they had they didn't have anymore, the other ones stayed, and they made them. I'm just wondering that I don't know myself what happened when the some other Kohanim came up later. Did they join it? So where did they They must have Where did they join? Where did they get involved? No, why not? So which משמר had the least people, they would figure it out. סברות קען מען זאָגן וואָס מען וויל, the she'eilah is if there's a re'ayah. So to call it a family doesn't mean it was really their relatives. It was just a grouping. Oh, yeah, yeah, yeah. Uh-huh. They were in a mishpachah. So how did how did new Kohanim get involved with the four? That's exactly what I asked. So they probably added them to some family. I don't know exactly what what happened then. But they had to be a part of it, like they had to be included. Well, if they came up, what, you make a קנס that they shouldn't do the avodah in the Beis Hamikdash? Maybe they they they weren't part of the part of the original four. They weren't So there're no other, so no Kohanim would came. And people did come up slowly, yeah. Yeah. Okay, go back. It said in the משנה, מישראל שבאיזה משמר מתכנסין בעריהם. And we said the Kohanim, Leviim, every week, whoever in the משמר was, would go into the Beis Hamikdash. Then the אנשי מעמד They, what did they do? They came to their own cities, וקורין במעשה בראשית, and they would read the Torah, and what would they read? מעשה בראשית. And the Mishnah goes through the list of how they would read it. זאגט די גמרא, מנא הני מילי? Where do we get this from? In other words, why would they read מעשה בראשית? אמר רבי יעקב בר אחא, אמר רב אסי Rabbi Yaakov bar Acha said in the name of רב אסי, אלמלא מעמדות לא נתקיימו שמים וארץ. If not for the מעמדות, which מעמדות is getting involved in the korbanot. These are people that they were representing in the inyan of korbanot. So if

not for the מעמדות, שמים וארץ wouldn't exist. In other words, the nekudah is there that the whole Why? Because it says that the velt stays because of the korbanot. If not for korbanot, then there wouldn't be a velt. So מעשה בראשית wouldn't exist. And since מעמדות is like connected to korbanot, שנאמר, it says, ויאמר ה' אלקים ה' אלקים said to אברהם, no, Avraham said to the אייבערשטער, ה' אלקים במה אדע כי אירשנה? says, how do I know I'm going to yirsh'en Eretz Yisrael? That was what's going to be the zechut? אמר אברהם לפני הקדוש ברוך הוא, it means like this, Avraham said to the אייבערשטער, רבונו של עולם, שמא ישראל חוטאים לפניך? Maybe the Yidden will sin, ואתה עושה להם כדור המבול וכדור הפלגה? You're going to do to them exactly what you did, you're going to kill them they they're going to sin. אמר לו לאו. Says, no. And why no? Because אמר לפניו, רבונו של עולם, הודיעני במה אירשנה, show me, how will I yirash and what will it be? אמר לו, קחה לי עגלה משולשת. That's what he asked him. Says, the Aibershter said no, how is that going to happen? Says, take a That was from the ברית בין הבתרים, but it was a remez. Take an עגלה, take a bird, this was a remez that the korbanot are going to be made of all these different things, which he meant to say the zechut of korbanot that Yidden will be makriv korbanot, that will forgive them the aveirot, umimela they're going to be sure to yirash it. אמר לפניו, he said to the אייבערשטער, רבונו של עולם, תינח בזמן שבית המקדש קיים, that's in the time of בית המקדש, ובזמן שאין בית המקדש קיים, מה תהא עליהם? What's going to be then if there's no בית המקדש? אמר לו, he said, בני, כבר תקנתי להם סדר קרבנות, I already made the seder of korbanot, that בזמן שקורין בהן לפני, when they read it, in other words, it's not only when they actually bring the korbanot, even when they learn, we know כל העוסק בתורת עולה כאילו הקריב עולה, that if you learn korbanot, it's like מעלה אני עליהם כאילו הקריבו לפני, I consider it as if they brought קרבנות, ואני מוחל להם על כל עונותיהם, I'm mochal all their aveirot. Mimeila the מעמדות, which is a התעסקות in the inyan of korbanot, they're involved in korbanot, that is mochel the Yidden's aveirot. If the Yidden are mochel aveirot, the world exists. As long as If the Yidden wouldn't be mochel aveirot, says, אם לא בריתי יומם ולילה, חקות שמים וארץ לא שמתי. If not for Torah, if not for Yiddish, if not for Yidden, there wouldn't be the velt. So mimeila if the Eibershter forgives the Yidden, mimeila the whole the whole velt stays on the מעמדות. That's why you say מעשה בראשית, they read מעשה בראשית, the creation of the world. So why didn't they take the the korbanot and put it with a חלק of davenen? Besides Musaf, they don't have it a חלק of We have it of a חלק before, it's not part of a חלק of davenen. It's a separate part of davenen. The pshat is that tefillah is במקום קרבנות תפלות תקנום. Well, here he's not saying that. No, it's the same idea. It's not סדר קרבנות בזמן שקורין בהן talking about תפלה במקום קרבן. No, the pshat is it goes on if you like it says, if a person does an עבירה, חייב חטאת, what do you do? Learn it. Yeah, but they'll learn the dinim of חטאת, and they learn So why did Well, here, he's not saying that. We don't have that We don't have the parashah of korbanot in davenen. So, but if you're מתעסק אפילו by the מעמדות, what they said, what the others said, what did they learn? מעשה בראשית. But it was because of the korbanot. This was a way they were מעמיד on the korbanot. So how is burning a cow help a איד the teshuvah and that? That's another You mean, how does korbanot help? I mean, sounds like an easy thing. The guy does an aveirah and then he brings a cow and burns it. Because of teshuvah. Without teshuvah, it doesn't help. Ah, so it's not just bringing it, not just burning a cow. The Ramban says you have to be מתבונן and think that whatever they do to the בהמה, they really should be doing to you. That's what's implied. They שחט the בהמה, they really should שחט you, they should burn you, and you do teshuvah. It says, if a person is not שב מידי עבירה, it doesn't work. דו מיינסט מיט תשובה. It's depending on the person, it's not הא? איז פארוואס רוקט מען דאס אוועק? מפני חטאינו גלינו מארצנו Oh, korbanot. We

do. וואס הייסט מען רוקט דאס אוועק? איז וואס איז דאס? Isn't it? ווער זאגט מען רוקט דאס אוועק? What do we say, ווער זאגט מען רוקט דאס אוועק? I don't understand. באהעפט אן, yeah. A minyan, Baruch Hashem. Yeah, a good I bet I hope they do. All the people? No, they do. They're saying it on the way here? What are you talking about? But you have to say korbanot. It's so important! Make it make it a chelek of davenen, that's all I'm saying. Just like we have on Mussaf. Farkert! But it is! It's in the siddur, I don't understand the kashya. It's a private thing, it's something you It is! It's in the, question, man. It's something that is engaged to the, to the person. Each person when he's עוסק בתורה. It's not, it's not a klal... it's not a, like חזרת הש״ץ is something for the tzibbur. Why do you have Mussaf? What's Mussaf about? Mussaf? No, because תפלה במקום קרבנות. Tefillah... תפלת מוסף במקום קרבן מוסף. Oh, the Litvishe who don't say korbanot! They start at, they start at ברוך שאמר, then they go to הודו. Yeah, at ברוך שאמר, they start at ברוך שאמר. Yeah, but, but in חסידים everyone says it. I don't understand. אוודאי נישט. נא, אין הלכה שטייט מ'זאגט עס, במעמד צי נישט? דאס איז נאך א זאך. Do you say it in public, in a מעמד, or not? You don't say במעמד, but you have to say korbanot. Right, you have to say korbanot. Yeah, עשיה.

Look, open the Siddur, you'll see. It's twelve pages here. It's in the Siddur. It's in the, it's in tefillah, I don't understand... Where is עשיה, בריאה... Rabbi Naftali! ער זאגט קרבנות, ר׳ מנחם? Yeah. Yeah, he's constant every... Only a couple pages. Look, it's not even called, it's not even called part of davenen. It's not, it's not, it's not Shacharit. It's not, no, we're not davenen. This you say while you wait for your car, right? ביי אידן רופט מען דאס אן פארנט. פארנט! Today at, Reb Wolfson was speaking in yeshiva, he mentioned, \"מ'זאגט פארנט.\" ער רופט עס אזוי. What is פארנט? פארנט, פארנט means in the beginning, before! This is something that's before davenen. This is, I thought it was part of davenen. I always thought it was part of davenen. Oh, it's even more a part of davenen. So how can I, how can I have בריאה, how can I have יצירה, בריאה, and אצילות without, without עשיה, no? No, this starts, this is before עשיה. This is even before עשיה? עשיה גשמי, this is עשיה גשמי. Okay, כל זמן, יישר כח. Don't stop, go on. There's

one in, this one on when they fed the angels, when they came to visit, the angels came to visit, just the, the idea of the three, the three angels, so they brought three, three calves, if there's some רמז to it. See, it's what he tells them to, that's the first פסוק tells them to, to bring, to bring korbanot. What? Bring me three? To bring משולשת would not be a third? One that's born the third. Oh! Oh, so it's here three, okay. Is that right? It's like that.