סימן ל״ז. למד זיין? The סימן number. This is למד א׳, this is למד זיין. Yeah. It's a Mishnah: אלו דברים אמרו מפני דרכי שלום. There's certain, these are the things that the chachamim said that we have to do for the sake of peace. כהן קורא ראשון. First aliyah should get a Kohen. ואחריו לוי. And then should be a Levi. ואחריו ישראל. And then should be a Yisrael. And that is done מפני דרכי שלום, because of reasons for peace. The Gemara will say later it seems like it's a de'oraita, it seems like from the Torah, but we'll see. Zogt di Gemara: מנא הני מילי? Where do we know that Kohen comes first? אמר רב מתנא, so Rav Matna said, אמר קרא, the pasuk says: ויכתב משה את התורה הזאת, משה wrote the תורה, ויתנה אל הכהנים בני לוי. He gave it to the Kohanim, the children of Levi. אטו אנן לא ידעינן דכהנים בני לוי נינהו? We don't know that the Kohanim are from שבט לוי? אלא what he wanted to say, he specially mentioned כהן בני לוי, כהן ברישא והדר לוי, to tell you that first comes the Kohen, then comes the Levi. רבי יצחק נפחא אמר מהכא: He says from a different pasuk. It says a pasuk: ונגשו הכהנים בני לוי. That the כהנים בני לוי should get same same same idea, same kushya: אטו אנן לא ידעינן דכהנים בני לוי נינהו? We don't know the Kohanim are from Levi? אלא כהן ברישא והדר לוי. First Kohen, then Levi. רב אשי אמר מהכא: Rav Ashi from a pasuk, a different pasuk. This one is a pasuk in, before it was a pasuk in Chumash, two pesukim in Chumash. This a pasuk in Tanach. We don't need two pesukim. Huh? We don't need two. Right, so each one has his the reason why. So the Gemara says he has a different pasuk. A pasuk in Divrei Hayamim in Tanach. It says: בני עמרם אהרן ומשה. Children of Amram, Aharon and Moshe. ויבדל אהרן להקדישו קדש קדשים. Aharon was separated to be holy קדש קדשים. So what do we see? He mentions Moshe, mentions Aharon, and then he says Aharon is קדש קדשים. He, obviously, Aharon is holier than Moshe. So Moshe was a Levi, Aharon was a kohen, so the kohen comes first. Huh? No, don't think he struggles with Somebody You're allowed to Maybe there's no seder, you can give whoever you want first. So he says, \"No, it should be in this seder.\" Yeah, so what he actually asks is a zechut, it's in the Torah. רבי חייא בר אבא אמר מהכא: Oh, Rabbi Chiya bar Abba says a pasuk: וקדשתו. It says in Parshat Emor, you have to make the kohen holy, לכל דבר שבקדושה. He always has to be first for any דבר שבקדושה, any holy thing.

זאגט טאקע די Gemara: תנא דבי רבי ישמעאל: It learned in the yeshivah of רבי ישמעאל, the pasuk says וקדשתו means לכל דבר שבקדושה. That every holy thing, he comes first. And he gives examples: לפתוח ראשון, you'll always be the first one to open, whether it's being aliyot, whether it's it's it's bentshing, whether it's giving a speech, who should be the first to speak. That's what Rashi says: לכל דבר כבוד, בין בתורה, בין בישיבה, הוא ידבר בראש, he should first speak. ולברך ראשון, he should be first to bentsch, בסעודה he's the first one to bentsch. Because in those times, time of the Gemara, not everyone bentsht. The mezamen would bentsch and be motzi everybody. I think by some Sephardim, they still do it. Yeah. At least the first berachah. So I remember when the Russians came, you know, from Russia, תשכ״ט, ל׳, so the Gruziner, a whole bunch from Gruzia, from Georgia came, their chachamim, their chacham, Chacham Rafael, Chacham Yaakov, I mean they had these they came to the Rebbe. So like this, the Rebbe had a minhag, whenever he bentsht, oh he bentsht like a farbrengen, which would he washed, and he would bentsch, he would say the first whole berachah out loud. Yeah, but the Rebbe would do it. You ever see in between people do it? I got used doing it because of the Rebbe. So the Rebbe did I would Yeah, out loud. Yeah, always did it out loud. Till then, first time when they came, Rosh Hashanah, the Rebbe said bentshing, he said quiet. And the Rebbe explained why. Because they have a minhag that they yotzei, and he didn't want that to happen, if he would say they would be yotzei, and then he stopped. Since then he

stopped. So he stopped for a reason, but otherwise, so I still have that meshuga'as, I mean if I bentsch... כ״ט or ל׳, I don't remember which. So the Rebbe stopped. But he all like this till then, all the farbrengens, all the all the כוס, פארברענגענס, Yom Tov, all the yamim tovim, he used to bentsch a כוס the first the first bracha out loud. Why, why he stopped? So he said because we don't have the minhag that to be motzi, and since people came that their minhag was to yotzei, he was afraid they would rely on him, and and he didn't want that, and he You're saying today Sephardim still have that? Some. What? The guy who's מזמן says the first bracha out loud, and they start for the second one, but they're yotzei the first because he's motzi them. Yeah. We always do, we always say, that's how I did it. We always see it. We always seen it. Anyway, who is the \"we\"? I've been around. Yeah, it depends. The not-religious people, or the modern people, or the baalei teshuva? I don't know. In schools! In schools they bench out loud, yeah, but that's all because otherwise they won't bench. In a regular the guy who benched makes the whole, they all bench. Who? In all, in Gemara's time, yeah. And also davening also? No. A shaliach tzibbur, no, Shemoneh Esrei Hallel. Hallel they used to say makes the whole and makes everybody, not for the bracha, I'm not talking about the bracha, that's something else, בנוגע הלל, the people would answer. They would say, he would say the first pasuk, everyone would say Halleluyah, he would say the next pasuk, Halleluyah, there was like a like a song with a with a what's it called, chorus, what's it called, yeah. So that's what things are different, I mean, the reason why by Sephardim some of these minhagim are still there, because the ספרדישע מנהגים are much closer to the way it was in the Gemara's time. Yeah. Why? Because they didn't go through so many changes. Ashkenazim went, persecutions and changes from one country to another. 200 years they were here, 200 years they were here, and they had to they had to adapt. The Yemenite were there in the same place for over 2,000, over 2,000 years, from the בית ראשון. Now, no, they're not there. They just they just took away the last, they just took away the last Shlomo Hamelech I think this last week or something, they took away the last. UK, but there's about 19 Jews I think I No, but they're still from the בית ראשון. שלמה המלך, הוא שלח אותם. But but the others, see the Yemenites are not Sephardim. No, they're not. They're not, they're not Sephardim. Yemenites, different Sephardim means they have to do with the Yidden who lived in Sephard, Sephard is Spain. And Yemen, מנהגים is even more to the Gemara than even Sephardim. No! Not not the, no, say even that's not, not the same. They're not, they have nothing to do with Sephard, they just because the הברה is something similar it sounds so we we put them all together in one, it's not, it's not. Just like how Chassidim don't get along, you see the Yemenites from the hills and not the hills and the other And you know and and the, and the Syrians with this Halabi, and this Halabi is holy, and this guy is no good, it's all over. Okay, anyway, so he has to, the kohen gets first one and he has to bench first, וליטול מנה יפה ראשון, he gets, if you have portions to give out, no, they're something no better, worse, you give him the first choice, the kohen.

אמר ליה אביי לרב יוסף, אביי said to Rav Yosef: mipnei darkhei shalom? It says in the Mishnah: Why does a kohen get a first aliyah? Because of darkhei shalom. דאורייתא היא! There's a pasuk, it says: וקדשתו! Means every דבר שבקדושה he's first. אמר ליה, so he said: דאורייתא, it's דאורייתא from the Torah, but it's mipnei darkhei shalom. That's why the Torah does it. Right. It's it's part of the Torah, but it's for the for the sake of peace. So he says: If so, כל התורה כולה נמי מפני דרכי שלום הוא! So why davka this? Everything, every mitzvah in the Torah is darkhei shalom. כתיב, it says: דרכיה דרכי נועם, her ways of the Torah is geshmacke ways, וכל נתיבותיה שלום, and all its roads, all its ways are shalom. אלא אמר אביי, אביי said: takeh, this idea that the kohen gets first, that's דאורייתא. But there's another din that there's an addition that is included and that's דרכי, not from the Torah. What is it? כדמר, something tells Rabbah, something that you said. Connected to something you, Rav Yosef, something that you said. דתניא, it says like this: שנים ממתינים זה לזה בקערה. If two peop-, those days, they used to eat people a few people would eat from the same plate. If two people eating from the same plate, as soon as one guy stops eating, let's say, he's eating, eating and then he stops to take a drink or something, the other guy has to stop. That's הלכות דרך ארץ, I mean, that's halachah. שלושה אין ממתינים. Three people eat, and one guy stops, the two don't have to wait for him. One waits for one, but two don't wait for one. Okay, that's one thing. הבוצע הוא פושט ידו תחילה. The one that's gonna make the bracha on the bread, he gets the first one to take. ואם בא לחלוק כבוד לרבו או למי שגדול ממנו, if the one that has the right to be first decided that: You know what? I want to give this this kavod to my Rebbe, or to somebody who's greater, הרשות בידו, he's allowed. So what we're saying here, but what happens if he's a Kohen? He's not allowed. Kohen can't even No, no, no. If the בוצע Okay. If he's not a Kohen, he could let somebody else do it. Right, right. He gets the first one. No, here we're saying, but if he wants to give it up, he could give it up. So it's not not by כהן בכלל. A person who's first could give it up, a Kohen should not. Kohen should not give it up. Even though nowadays we're not so מקפיד to make a Kohen bench first. Some people say Yeah. yeah, but some people say ברשות הכהן. But we don't. We know one Kohen here who is מקפיד: Morty, and his son Mendy. Reminds us he's a Kohen all the time. Good. So it's good that he's a Kohen. But remember when Yosef to go out, an aliyah to go out Morty was there always upset. Right. Couldn't take it. Just he took his כהונה seriously. Now, some people hold you shouldn't do it, but I know when my brother became Bar Mitzvah, my oldest brother, in 770? Always. But I heard that but this lav davka the Rebbe said, but my brother, my father was on יחידות, I don't know what was the discussion, so the Rebbe said to my father that tomorrow he should get an aliyah in the minyan. So he told him, you'll ask the gabai to ask the Kohen to walk out, because the Rebbe got told him, because the Rebbe got שלישי, so there is no other way that he can get an aliyah. So he asked him to go out. Now in 770, the Kohen himself is the gabai, and he announces אין כאן כהן. No, they they don't say אין כאן כהן, they count loud. He had to be outside. Lemaaseh, Rav Yochanan Gordon was the gabai in 770. He showed me once, we were talking about it, he didn't do it. He only told the Kohen to go out. He showed me the Kamarna writes on he has a פירוש on Mishnayot, he writes if there is a rich man who wants to pay money for the aliyah, you don't have to ask the Kohen to go out, you just give him the aliyah. Thats what the Kamarna writes. There's another reason we don't talk about here, but wasn't the כהן supposed to be like the role model? He is supposed to be the teacher of Torah. Yeah, yeah, that's what the Rambam says that and yeah. Yeah, and the Rambam also stresses that. So that's why we think he should be first also, not But But what what actually happens if there is a תלמיד חכם? That's what it says at the end. מן הובחר. No, Rav Yosef But But the Gemara says לגבי עליות, ממזר תלמיד חכם קודם לכהן גדול עם הארץ, אפילו לכהן גדול. Cuz that that shows why, because a pasuk says on תורה, יקרה היא מפנינים. Pshat means it's more precious than pearls. The Gemara דרש'נס פנינים comes from the word לפני ולפנים, which is קדש קדשים. Who goes to the קדש קדשים? כהן גדול. יקרה היא If Torah is more precious than כהן גדול. But Lemaaseh we I don't do that. Like we ask the כהן to go out, and we don't have now. Some people hesitate doing it. They say you are not allowed to. It's a bizayon for the כהן, but the minhag is נתקבל that we do. זאגט די Gemara weiter, רב יוחנן וריש לקיש מעיינו בספרא דאגדתא בשבתא. There was a Shabbos and they were looking, learning אגדתא. פרעגט די גמרא, וכי ניתן ליכתב? There is a rule that תורה שבעל פה you're not allowed to write. תורה שבכתב, you are not allowed to say בעל פה. And תורה שבעל פה, you're not allowed to write down. So how did they How did they have a a sefer of אגדתא? You're not allowed to write it. אלא the Gemara answers, כיון דלא אפשר, since there was no choice, why? Because people started forgetting, and for the people were not the same as the previous generations, so if they wouldn't write it down, the whole Torah would be forgotten. So therefore it says a פסוק, עת לעשות להשם, הפרו תורתך. If it's a time that you have to do for the sake of Hashem, you could go against the halacha. They lived before Rabbi or after Rabbi? After. Rav Yochanan was a generation later. So why it's a problem Because this like This is a He took out a piece. It's an המשך to the The Gemara there talks about it. Right. And then the Gemara says, and just like here, why did you do it? It's It's all the המשך. Then the Gemara says, אין כותבין. You're not allowed to write one parashah of the Torah. Actually, how do we know the where Where do we see in the Torah that there's a mitzvah of writing a Sefer Torah? כתיבת ספר The last mitzvah of the Torah, mitzvah תרי״ג. שירה Doesn't Oh, so it says, she said you should write the שירה. כתבו לכם את השירה הזאת. So why is it right for the Sefer Torah? Since it says, \"Write the שירה,\" and you're not allowed to write one part without the rest, means you write the whole Torah. But I thought to take talks means to the chumash. It means one second דברים, you can write like דברים itself, the whole חומש דברים. And then you have to tack put it together. I think They used to keep each one separate. They used to call it A chumash used to be called But then it's not Torah. It's not Sefer Torah. It's not a Sefer Torah. It has the din of a chumash. It has the din of a chumash. Like a chumash. Rashi used the לשון חומש, חומש של תורה. So the Gemara says you said you're not allowed to write אין כותבין. איתיביה I'll ask you a kashya. It says, אף היא הילני המלכה עשתה טבלא של זהב, she made like a plate of gold שפרשת סוטה כתובה עליה, that had the whole פרשת סוטה, for the כהן had to write the parashah by a סוטה. You had to cut It's not not that they go remember by heart all the words. So she made a plate that had written in gold the פסוקים, and that they used to use to copy the parashah. So we see she wrote She wrote a a piece, which is only of one part of one parashah. Who Who is she? Heleni Hamalka. Yelena Malka. Yeah. אמר ריש לקיש משום רב ינאי She didn't write the whole thing, באלפא בבית. It's a rashei teivot, no? If the pasuk says, ויאמר השם, she wrote ויאמר, ו, י. She just This was a to remind the kohen. The kohen would see, that would remind. By her, when they wrote it on the wall in the Beit Hamikdash, they wrote the full words or they did it also rashei teivot? I think also space. We can find it here. אמר רבי יוחנן משום רבי בנאה, רבי יוחנן משום רבי בנאה, התורה מגילה מגילה ניתנה. The Torah was given separate megillot. When the Aibershter finished telling him one thing, they wrote it down and they had this this written. When he gave the next parsha he said, they read again. First it was written Bereishit, then Noach, whatever. Until finally, at the end, you got the whole Torah. Right. Okay. שנאמר, it says אז אמרתי הנה באתי במגילת ספר כתוב עלי. Okay, it's called a megillah. Megillah is not a whole sefer. They were written megillot megillot, pieces. It's not a whole sefer. And Rish Lakish אומר, he says no, תורה חתומה ניתנה. The Torah, at first it was said, but it wasn't written till everything was done, and they gave a full Torah, there was not pieces pieces that he added. שנאמר, it says לקוח את ספר התורה הזה. It says take this Sefer Torah. But according to the other person, it's not taking the Sefer Torah, it's just giving him in the last piece to make it into a Sefer Torah. Okay, freget di Gemara, it asks, ואידך נמי כתיב לקוח? The one that says it was מגילות, אי, here it says take the Sefer Torah? You have to remember everything before they wrote it. Yeah. But the one that says that it was מגילות מגילות, אי, it says take the Sefer Torah, so he answers, ההוא לבתר דאידבק, exactly! They gave it piece by piece, and then they put them all together! And then he said take, now you have a whole Sefer Torah. ואידך נמי, the one that says that it was given a whole ספר תורה, הא כתיב במגילת ספר כתוב עלי? It says it calls the Sefer Torah a megillah! Why is it called a megillah? Because it was written מגילות. So there's a kashya on the one that holds it was written all together. So he says, ההוא דכל התורה כולה איקרי מגילה. That's a different reason. בכלל אפילו the whole Torah is called a מגילה. Why? כתיב, it says ויאמר אלי, it says in Zechariah, said to me, מה אתה רואה? The navi, the Eibershter said to him, what do you see? ואומר אני רואה מגילה עפה. I see a מגילה flying. And that's referred to the Torah. So we see a pasuk that the whole And in the time of Zechariah, it was all finished, no matter what, and he still calls it megillah. It's a re'iyah that the whole Torah is called megillah, not because it was given מגילות מגילות and then put together. What could he have called it? Huh? ספר. ספר. Whatever. אני רואה ספר עפה. That pasuk says ספר התורה, and here it doesn't. אי נמי, לכי דרבי לוי, or you can learn the peshat in the pasuk is to teach us what Rabbi Levi said. דאמר רבי לוי, רבי לוי said there were eight פרשיות takeh given separate. שמונה פרשיות נאמרו ביום שהוקם בו המשכן. Eight parashiyot in the Torah were said the day the Mishkan was up, which was which day of the month? Rosh Chodesh. Rosh Chodesh Nisan. Must have been the day of the א׳ בניסן. Rosh Chodesh Nisan. ביום הוקם המשכן, that's Yeah, but that's when we say the nesi'im. I do this like I do in yeshiva, when I say when I give it when I mention something and I say no, tell me! Keep them on their toes. Sure. So eight פרשיות, אלו הן: פרשת כהנים, פרשת אמור, where it says the kohanim cannot become tamei and they can't marry a gerushah; פרשת לוים, in בהעלותך it says קח את הלוים; one is אמור, one is but the order is אין מוקדם ומאוחר בתורה, there's no order; פרשת טמאים, where it says you have to send the temeim out, and the קרבן פסח when they wanted that they couldn't bring the קרבן פסח on פסח שני; פרשת שילוח, see this one is פרשה of פסח שני; פרשת שילוח טמאים, we send the temeim out of the מחנה שכינה, מחנה לויה; פרשת אחרי מות, yeah, which is Yom Kippur. It's interesting, on ראש חודש ניסן, the Eibershter told them how to bring the korbanot on Yom Kippur; ופרשת שתויי יין, the פרשה that they're not allowed to drink wine when you walk into the Beit HaMikdash; That's now. That's in this פרשה. פרשת שמיני, yeah, this week. ופרשת נרות, בהעלותך, בהעלותך את הנרות; ופרשת פרה אדומה, פרשת חוקת, ממש differ- so far, of so many פרשיות. Okay. So all these and Rashi, a long Rashi, as you see, brings re'ayot, how do we know that these were all said on that day? Why only These are special halachot. These eight were said on that day. I mean the others were said others. But how do you know that? Where does it say it? So Rashi brings re'ayot in each one how we know that that it was all this, yeah. So he wants to say that these eight פרשיות, since they were given that day as a special thing, they were written down separately. Bichlal the whole Torah was not it's not like we said the other מ״ד says בראשית was separate, נח, לך לך, or whatever. Here it says no, the whole Torah was not. These eight פרשיות on that day were so important that they were

written down. And because some of the Torah was written down in the form of megilot, the whole Torah sometimes you refer to as megillah. But really the whole Torah was given all together. Everything has to do with being טמאים, except for the menorah laws. Everything has to do with טמא? No. Even with the purification of the לויים. שתוי יין is not טמא. Yeah. And שתוי יין is שתוי יין not to go into drunk into the Beit Hamikdash. פרשת לויים has nothing to do with טמא. פרשת כהנים. Purification. Yeah, but that's not, it's preparation for the avodah. פרשת אחרי מות. אחרי מות is Yom Kippur. It's nothing to do with טמא. It's not טמא. אחרי מות of Yom Kippur or all like the mitzvot there also? No, no. Let's see. Rashi saw it in Yom Kippur, that's it. פרשת אחרי מות, זאגט רש״י אף על פי שהיא של יום כיפור, בו ביום נאמרה, it was said on ראש חודש ניסן, כדכתיב אחרי מות. Ay, why did he say it then? So Rashi says why: because he starts off אל יבא בכל עת אל הקדש, only Yom Kippur. They went into the קדש when they shouldn't have. So the

Eibershter told Aharon right away, remember you can't always go in. There is a time of the year when you could go in, that is, okay. You have to get asked, though. Yeah. Yeah, yeah, yesterday he told me to turn around, and here is, he's put פנים אל פנים.