Gateway to Tefilla - Secrets of Eizehu Mekoman

This Torah class is brought to you by torahanytime.com. Okay, welcome everyone. We continue in our series on tfila, which is dedicated by our good friend Tzvika Roz Rose, le'iluy nishmas his brother Tsvi ben Levi Yitzchak. And nishmas Shimon ben Eliyahu as a zechus for his whole mishpacha. Okay, so now we're continuing in the inyan of carbonos. We spoke last week about the parshas hatamid and why the parshas hatamid is not mentioned in shmoneh esrei. And we mentioned from the Yad Yehuda and that's that's because since shmoneh esrei technically could be recited all day long, if the tamid would be there, it would not necessarily be appropriate for it to be mentioned more than once a day. Now, now we're going to talk about the the concept of eizehu mekoman, the subject of eizehu mekoman. The Shulchan Aruch tells us a hatam Lama omer mishnah eizehu mekoman? Why did they select to say eizehu mekoman? So, a very interesting machaber. Kavvu lishnois acher parshas hatamid perek eizehu mekoman. They are kove'a to learn after the tamid eizehu mekoman ubrayso d'Rabbi Yishmael. Why? K'dei she'yiska kol adam l'limud b'chol yom mikra, mishnah, u'gemara. We want every Jew to be zocheh every day to have Chumash, to have mishnah, and to have gemara. The brayso d'Rabbi Yishmael have a makom gemara. The brayso d'Rabbi Yishmael is in the place of gemara. She'ha medrash k'gemara. Medrash is like gemara. By the way, where do we see medrash is like gemara? That's mamesh what we just learnt that the gemara on Yiral Avos brought a raya, you say birchas haTorah from the fact that birchas haTorah was made before medrash. Now, I'm going to share with you the question I had on this. And that is didn't we already fulfill this by after the Torah saying you are a car which is a Mishna and then again which is a in Shabbos. So, haven't we already accomplished this? But in any event, interestingly, the Mishna brings down from the Shla. And we say you are a car, right? That's a second in the Torah. You are a car is a second and again is a and then again is is based on the Shabbos. So, the Shla writes whenever when you say I'm a man of you know Torah is you should sing it in the of Mishna is. So, we learn from here something interesting that the same way has Mishna had a specific in. In fact, they say used to learn Mishna to this special in. In fact, there's a to Israel, I believe in them that says when the says that the Mishna is missing words, this is what it means to say how could you say the Mishna is missing words? So, the says because it had a specific in. And sometimes words would not fit into the so they would take out the words. That's the Mishna and again. Okay. The Torah says the Mishna is Mishna and again and again and again and again after the because of what says in the again and again and again and again and again and again and again and again and again and again and the says what? So, you spend your first 40 years on this. 40 years on Mishna, 40 years on nobody knows how long they're going to live. Maybe you'll never make it to that age. I have no idea how I am going to live. Does a person know how long they're going to live? Answers and again and again and again and again and this is only needed for the days. Midrash is like Talmud. The Baraita of Rabbi Shimon is the very beginning of the Sifra, which is Torat Kohanim, she who writes the halakha of korbanot, which is the the head of all the korbanot. So, kavua etzo korbanot. In other words, there is a specific kind of a connection between the Baraita of Rabbi Shimon and Eizehu Mekoman, because the Baraita of Rabbi Shimon is the first Baraita of the Torat Kohanim, which is the beginning of korbanot. So, they juxtapose it to the korbanot. A Mishnah Eizehu Mekoman kavua etzo la halakha korbanot. Um, excuse me, a Mishnah Eizehu Mekoman kavua after parshat Tamid. The Mishnah of Eizehu Mekoman they established after the Tamid. Mishum d'ksiv, "Uv'chol makom muktar mugash l'shmi." It says, "In every place which is which that you bring korbanot to my my name." V'chi b'chol makom muktar mugash? Do you really actually bring korbanot in every place? These are talmidei chachamim that are osek in halakhot of avodah. B'chol makom mal'ani'alim k'ilu makhtir magishim l'shmi. Talmidei chachamim that they learn halakhot of avodah, it's like they bring a korban everywhere. So, in other words, we learn, we say Eizehu Mekoman, because by learning about korbanot, it's like offering korbanot. Now, why davka Eizehu Mekoman? There are many Mishnayot about korbanot. Why davka Eizehu Mekoman? So, I think everyone is familiar with the idea, and this is cited by the Rebbe Nachman is that this is the only Parashan Shas that does not have a Machlokes. This is one Masechta where there's no Machlokes. So this is actually a very interesting subject. The Beis Yosef quotes the Ra'ah that they were Masikin Is Hamakom because there's no Machlokes. So in the Sefer Ginzei Chaim from Reb [ __ ] Reizman, the author I believe of Avnei Mishpat, he says there is a Machlokes. Because Pesach einu ne'echal ela ad chatzos, right? The Mishna says. The Korban Pesach is only until chatzos. Wait a second. That is for sure not unanimous. That's the opinion of Reb Eliezer ben Azarya. But we all know that Rebbi Akiva holds that the Pesach is um that the Pesach is eaten um ad alos hashachar. So how could you say Is Hamakom and there's no Machlokes? Sure there's Machlokes. It's saying the Halacha is like Reb Eliezer ben Azarya. The Hikshu de yesh Machlokes da behada Pesach einu ne'echal ela ad chatzos. Velo ikasha midi. This is not sure. Da Hakavana de Beis Perek Choshev Halachos Halachos pesukos. What it means is Is Hamakom is the one Perek. It just says definitive Halacha and it doesn't mention Machlokes. It definitely refers to Halachos that may be the subject of Machlokes, but in the Perek there is no debate. It only it brings the definitive Halacha. In kein Halacha berura. This is clear Halacha because I mean it about Kam Kuf Beis. De Be Maida Choshev de Kol Ha Inyanim de yada al tahtona bereish Perek Asachta um de Mashma de kein Halacha. We know that when when a Mishna quotes something in a certain fashion, that's indicative of if we pass in that way. So too, it's included is all um everything mentioned in who may come on is the halakh is halakh absuka. Now, comes the Tiferes Yisrael and he adds a another interesting nakuda. Contrary to popular belief that Rebbe wrote the Mishnayos, it's really incorrect. Rebbe did not write the Mishnayos. This cannot be reiterated enough. It is a mistake to think Rebbe wrote the Mishnayos. In the times of Moshe Rabbeinu, they had Mishna. Some of it was even recorded. According to the Hagigah, they actually had a much larger corpus of material. Rebbe condensed the Mishnayos and he consolidated the Mishnayos. But and the way he did it was he took out much information and really the Shla Hakadosh writes, this is the real explanation for Maseches Tani. Our Mishna is missing words, but it said those words in the original Mishna and this is how it used to read. So there is an original text of Mishna that dates back according to many even to Sinai, even to the Midbar. Aizehu Mekoman are the original words of Mishna. Meaning what's unique about Aizehu Mekoman, we don't know for sure other Mishnayos divrei this, divrei that, divrei this, but we know Aizehu Mekoman is the original text of the Mishna going back to Moshe Rabbeinu. Oid ner alei demukhakh mikhan dekol perek zeh midei ein bo makhlokes, since there's no makhlokes in Aizehu Mekoman lo shanu mamash kemo she nimseru lanu miMoshe Rabbeinu miSinai. This is the exact text that was given from Moshe Rabbeinu from Sinai. Uh so you'll say, "What is the raya?" By one of the carbonos it says, "This is nechal lifnim min haklaim." You could eat this carbon within the curtains. Huh? Within the curtains? If the Mishna was written in time of the Beis Hamikdash stood, it should say within the wall. What do you mean within the curtains? They only had curtains in the times of Moshe Rabbeinu in the Mishkan. This is indicative of the fact that eilu v'eilu divrei Elokim chaim, the words are of most ancient origin. V'hai ta'ama amrinan perek zeh b'chol yom, because we want to say the words of the original text of the Mishna. That's quite a amazing idea. Um Rebbe, wouldn't there have been curtains also in the Mishkan like in Shilo and in the other um makomos prior to the um Beis Hamikdash? Possibly, but um you know, the that wasn't one of the choices of when the Mishna was written, you know? In other words, either the Mishna was written in times of the Tana'im or the Mishna always existed. Oh, yeah, right? So in the Sefer Nefesh Hachaim, the Nefesh Hachaim was written by Reb Reuven Margolios, the author Margolios Chaim. And he says, "Look in the Tiferes Yisrael who says eilu v'eilu divrei Elokim chaim was taught to be made Moshe when the Mishkan stood. And the raya is it says "nechal lifnim min haklaim". But says Reb Reuven Margolios, "Ulam hein k'var he'irah haTosafos Yom Tov b'Zevachim al asher yimtza b'nechal b'chol ha'ir." He says, "What are you talking about? The Mishna wasn't written in times of Moshe because we have another statement it can be eaten in the whole city. That clearly is not referring to when the Mishkan stood. That's clearly referring to when the temple stood when the base said I'm going to die to Mishnah Parah Zeraim may alias Babel. In my opinion, this was Mishnah was taught when they went up in the times of Babel. But alas, this coin is missing rats when they start rebuilding land share. Kishka baby a lot of little boy in the ocean climb like how column Lazarus. When they first built the how they had to make climb. Cuz they didn't have walls. I'm already who does give an application by boy. We have this in a Joyce or climb the average user. That's when this Mishnah was taught cuz it says climb and it says ear. So I think the Nefesh Maya based on the test is Yom Kippur sort of challenges this idea of the fastest route that this Mishnah was the original words of times of Moshiach because yes, it says climb and it also says the whole year. So let's conclude with a very interesting analysis of Shimon Schwab. He says Parah the fifth paragraph and it's brought in the city of Amram going. Like it says in Kadushin of Lamed. That it was arranged in the city of Amram Kamisha and my Kadushin Mikra Mishnah and Gamara. Titus says that. Someone open up a Titus and Kadushin of Lamed. Do I have a Kadushin here? I don't know if I have a Kadushin. Titus Kadushin of Lamed the Titus called with Amram going. Okay. Now, very interesting. And the carbon and son of says that mikra is the Talmud, mishna is a and gemara is the brice of mishna. Now, here's the thing. If you diving uh sh- shmone esrei and besides the first bracha, you just say the words and you don't know what you're talking about. He asked the guy, "What are the lamashinam?" Lamashinam, those are jelly beans. And you say, "And what does it mean barachamim tashev?" I don't know. Barachamim tashev, it means God uh rebuild the wall of the wall of China. Are you to the midst of tfila? I think so. You don't have to know what the words mean. You're not required to know what the words just say the words. Just the first bracha of shmone esrei. I don't know, maybe if you think it means something else entirely. I don't think you have to know what the words mean. It's still tfila. Um when it comes to chumesh, let's say you say words of chumesh and you don't know what it's talking about. Do you get s'char talmud torah? You bet. But let's say you learn mishna and gemara, you don't know what it's talking about. Do you get s'char limud? No. Tarshavata you must understand. Now, if the purpose of makayman is to be learning, if you don't know what it means, you're not doing anything. So, um says of shlav that benay kedaysha shlav limud for it to be considered learning, you have to know what you're talking about. They know tfila, this is not like prayer is wrapped with that someone who says the words bechaved Hashem and he honors Hashem in his lips, aval libo chanimai, but his heart is not with him. They sham magrois but philosi even though it's yes a very big deficiency become a your words have meaning like we've said in the past the endowed nuclear energy into the words so whether you understand it or not you're activating the words but when it comes to Mishnah lots of how could you call if you don't understand and that's why the schwa says you need to say with the nigan of learning that's what we started with why should you say because you're learning you're learning and if you're not learning in other words so and who just rattles through doesn't know what he's talking about should not say it why it's called it's about what are you wasting you wasting your time you know people are very worried about don't throw out crumbs how about on your life so you better know what you're saying if you don't know what you're saying it's not learning now says this is not the place to explain however it is important if you're going to say you should learn it so you know what you're talking about now why did they pick number one there's no number two because it explains all the and as taught and this is an idea we've mentioned that when you're each part of corresponds to another area of the Mishkan do you remember that sheer that each part of you're entering the realm of the Mishkan and where are you during the Azara and Azara Mukaiman discusses all the various carbonos. And number three, this Mishnah is a very early Mishnah because the Tanna uses the word "klim". In the Beis Hamikdash, there were no klim, even though we saw Reb Reuven Margolies said uh that it may be referring to the Olei Bavel. However, here's the million-dollar question of the day. If the purpose of saying it is to learn, imagine you see a guy, you come into a shul one night, and you say, "What are you learning?" I'm learning the third Mishnah of Pirkei Avos. And then you come in the next day. "What are you learning, Reb Yid?" "I'm learning the third Mishnah of Pirkei Avos." And you come in 4 months later. You say, "Reb Yid, what are you What are you holding in?" "I'm holding in the third Mishnah of Pirkei Avos." And then let's say you get married, and you go to a different community, and you come back to visit 12 years later, and that Jew is sitting there in the back of the shul. "Hey, Reb Yid, where are you up to?" He says, "I'm learning the third Mishnah of Pirkei Avos." And then 50 years later, you see I mean, you know, it's there's an expression, move on, pal. You know, why is he So, if the whole purpose of Azam Mukaiman is to get in learning, wouldn't it make more sense on the on Yom Rishon, learn the first perek of Brachos, Yom Sheini, the second perek? And this way, over the course of the year, if you learned a perek of Mishnayos a day, I think you would finish in, you know, maybe 2 years or so. So, why don't we do that? Why say why repeat the same thing again and again and again and again? So, Reb Schwab says as follows. tell. What does it mean or Eason? Then Russia and like a lot of money. The difference between and I knew I knew I knew I knew I knew I knew I knew I knew I knew. So I bought the lawyer to the community in a row. I bought a lawyer are both complete him. But someone who learns his parrot 100 times to someone who learns 101. So after the famous question, really there's no similarity between someone who learns 100 and 101. I would think that they're quite similar. In other words, if you have if you know, there were 100 people in a show and one guy learns something 100 times and one guy learns something 101, they was those guys got to be the most similar people in the show. But the answer is In the times of the time they learned everything about pair. And therefore they needed to everything a lot of time so they wouldn't forget it not like us. We don't have to so much because we have it in the books, but they had a to memorize it. Now, that's why it's called means review review review review. How many times do you need to review something to remember it? So says 100 times. Now I tell you the truth. I don't know if this holds true. Because there is a concept the that helps us remember is who's 101. But is 100. That's the forgetfulness. But articulating that 100 times helps you remember. Based on the what it says in Shulchan Aruch, that if you're you go back, but if you already said it 30 days, you don't have to go back cuz you already you already regular. And the says the same thing would be if you repeated 90 times in one day, you don't have to go back. So he says that in 30 days, they're more than 90. And says I heard from Mosha, you need to do it 100 times. Now, I'll tell the truth, the Sofer argues. Sofer says you need to do it 101 time. But is going with a different look, that you need to do it 100 times. Meaning the secret of memory according to is 100. Again, I would humbly ask that that seems not to be the case. Meaning, it would seem certainly based on, you know, the sources 101 is specific to memory. But is quoting that said 100. Okay, so working with his look, if 100 helps you remember, So if you take that for granted, that all it is is 100 times, then you're going to remember. Now, if someone learns 100 times, did they learn or did they not learn? For the first 100 times, there is an element of What's the element of Maybe I just did it to remember. But I didn't do it to learn just to learn. I learned for a reason. So the first 100 times are What's the time that signifies I'm learning? That's 101. 101 is the 101 is That's There is agenda here. you When you already learned 100 times that additional time is clean from any draws, any impurities, any shamans of This type of learning is Lishma. So up to 100 you're you're because you're also doing it for yourself. But 101 you're called Lishma. And to recognize the have done between Lishma and Lishma. Therefore, says if every day they would be to learn the first part, the second part, the third part and every day you learn something new. So yes, that would be beautiful, but there would still be a remnant of but now that we're already on our 3000 cycle of Lishma, there is no personal benefit other than pure Lishma. So wanted to ensure that every day of one's life. Look, we all learn every day. And we have but maybe the we're learning it's interesting. I never learned that before. It's exciting, but to learn the same exact thing when I get nothing out of it other than it's pure for no ulterior motive. So that that ensures that we we have that every day. And actually that's actually a very beautiful reason. In other words, you know, you could ask so maybe we don't have somebody who learns maybe doesn't have to say this, but there is a certain of Lishma. We want to make sure that it's more than 100 times. So now I would ask so maybe after 2 years of 100 days, you know, let's change it up, but that then it becomes really shama. And that's why we learn by making and every year so at least we could be included in some capacity among the and the thank you everyone for joining. Wishing everyone a beautiful shaya. Remember the word I told you. You've just experienced another Torah class brought to you by torahanytime.com.