Let us begin looking at the Ramban Hakadosh to Sefer Vayikra. Sefer Vayikra Toras Kohanim uLeviim. Sefer Bereishis is Sefer Hayetzira as the Ramban explains. Sefer Shemos is Galus Ugeula. Sefer Vayikra Toras Kohanim uLeviim, ביאר בו ענייני הקורבנות כולם ומשמרת המשכן. כאשר היה ספר אחד עם ספר שמות בעניין הגלות והגאולה ממנו.
And as the Ramban explained in the Hakdama to Sefer Shemos as well as in the Hakdama to Parshas Terumah, how is all of Sefer Shemos about the Galus Ugeula? Hu b'shalach concerning the Galus and the Geula. The Ramban explains there that Galus Ugeula בעיקר לא מצד הזמן, but rather not in physical geographical terms but defined in spiritual terms and the Geula is only when Knesses Yisrael re-attain the madreiga שובם אל מעלת אבותם, only when they re-attained that maala in terms of the kirvas hashchina which which the which Avosam had had. That's what they attained at Har Sinai and as the Ramban explains in the Hakdama to Parshas Terumah that the Mishkan was intended to perpetuate the hashras hashchina which had existed at Ma'amad Har Sinai. And that's how Sefer Shemos was all about Galus Ugeula. והשלים עניין המשכן במילוי כבוד ה' את המשכן. That's what he's summarizing in that sentence. So now, on the heels of that, וציווה בקורבנות ובשמירת המשכן שיהיו הקורבנות כפרה להם ולא יגרמו עוונותם לסילוק השכינה. וציווה בכוהנים הניגשים אל ה' שיתקדשו,
v'hizhiram bikdushat hamikdash וגם שלא יהרסו אל השם, kmo she'amar: דבר אל אהרן אחיך ואל יבא בכל עת אל הקדש מבית לפרכת אל פני הכפרת אשר על הארן ולא ימות כי בענן אראה על הכפרת. כאזהרת בני ישראל אל השם לראות ונפל ממנו רב.
Again, just as the Ramban in Parshas Terumah has pointed out parallels between the description of kvod Hashem associated with Har Sinai. שעת מעמד הר סיני and Kvod Hashem which is associated with the Mishkan, so too, Ramban says the Azharat Aharon ואל יבוא בכל עת אל הקודש, Aharon HaKohen can't go into the Kodesh Hakodashim whenever he wants, that that parallel אזהרת מעמד הר סיני that everyone had to stay והגבלת את העם סביב לאמר, everyone had to stay within the gvul assigned to them פן יהרסו אל ה' לראות ונפל ממנו רב. ואחר כך יגביל המשכן הגבלת סיני בהיות שם כבוד אלוקי ישראל. והנה רוב הספר הזה בקרבנות,
Torat Kohanim, תורת הקרבן והמקריבים והמקום שיזכר בו, Torat HaDinim, me'olah vechatas vechulo, תורת הדינים מהכהנים ba'alei mum vechulo, can't do avodah, ויבוא בו קצת מצוות נגררות עם אלה, some mitzvos which come on the coat tails of this central preoccupation with korbanos. ואחרי כן ציווה בקרבנות החטא, again began with olah which is nedav, and then the Torah also talks about korbanot hachet, chatas ve'asham, ונגרר אחר זה להזכיר המאכלות האסורים. How does parshat Shemini with all the dinim of kashrut, how does that come into Sefer Torat Kohanim? על אשר הם מטמאים, so first of all because you have amongst the dinim there neveilat behemah tmeiah והאוכל והנוגע בהם בכל קודש לא יגע ואל המקדש לא יבוא, ונכנס שם בטומאה יחייב קרבן עולה ויורד שהזכיר בו.
Vehutzrach lehazkir Torat HaMetzora, משפטי היולדת והזב והזבה, again all these dinim of parshiyot Tazria-Metzora, le'chayev osam bekorban which is the focus of Sefer Vayikra, and B, lehazhir od mitumatam, that the mechusrei kaparah, right, the avot mechusrei kaparah who even though they've gone to the mikveh, until they bring the korban, so they're still legabei kodashim, they still have a din of tumah. They can eat trumah, they can eat ma'aser sheni, but in terms of Mikdash vekodashav, so then they're still considered tmmei'im. Vehutzrach lehazkir Torat HaMetzora, משפטי היולדת והזב והזבה again, the mechusrei kaparah, le'chayev osam bekorban, lehazhir od mitumatam, ka'asher amar besofam והזהרתם את בני ישראל מטומאתם ולא ימותו בטומאתם בטמאם את משכני אשר בתוכם. ונגרר אחר זה שיזהיר על העריות.
How does that come into Torat Kohanim? Ki mishkavam metamei, va'avonam yikarei tumah גורמת לסילוק השכינה ולגלות, right, bimiyuchad in a unique sense above and beyond what's true of cheit in general, as the Torah tells us in parshat Acharei Mot, that arayot in particular, rachalana litzlan, causes siluk haShechinah vegalut. It undoes what the foundation of Sefer Torat Kohanim. Ve'od, another reason the parshat arayot belongs in Torat Kohanim is because all the arayot are dinim lehachayev kerisos, minhem כשוגג בהם חייב חטאת שהזכיר כבר ואם נפש אחת תחטא בשגגה.
And look at this next line of the Ramban, ואחרי כן הזכיר מצוות השבת ומועדי השם בעבור הקרבן, kemo she'amar אלה מועדי השם וגם להקריב אשה להשם וכולו. Incredible insight the Ramban is giving us here. What would be the, that there would be a section in Chumash, significant sefer in Chumash devoted to Pesach, and pun there you would find mitzvat Shabbos, because on Shabbos eat cholent, and cholent without potatoes. So Parshas Shabbos the Torah would put in the part of Chumash that's devoted to tapuchei adama. What would you say about that? Okay, it's true, on Shabbos the kavanos Musaf, it's true on Yom Tov the kavanos Musaf, but because of that the Parshas Shabbos and Parshas HaMoados belong in Toras Kohanim? No, so the Ramban says Kemo she-amar, Ramban hears the kashya, he hears the kashya, he understands the kashya, כמו שאמר אלה מועדי ה' להקריב אשה לה'. What's the translation, rabbosai? What's the translation in that pasuk in Emor, twenty-three thirty-seven? What's the translation of that pasuk? אלה מועדי ה' אשר תקראו אותם מקראי קודש at the end of Parshas HaMoados להקריב אשה לה' עולה ומנחה זבח ונסכים דבר יום ביומו.
What's the translation of the lamed in lehakriv? In order to, right? It's not just to in this context. Sometimes it just means to, sometimes it's just to. That's the way we learn. But here that's clearly not what it means. אלה מועדי ה' אשר תקראו אותם מקראי קודש להקריב אשה לה'
in order to. Says the Ramban, no, learn Chumash properly. Says the Ramban, you'll see that the Torah is telling us the ikar of Shabbos and Yom Tov is hakravas korbanos. It's not Shabbos is whatever one might define. Okay, nu, while we're at it, people have extra time, we'll throw in a few korbanos Musaf for Shabbos and Yom Tov. No! אלה מועדי ה' אשר תקראו אותם מקראי קודש. And what's it all about? So you should know that the ikar is lehakriv isha l'Hashem. Says the Ramban, m'meila, that's why the Parshas HaMoados is in Toras Kohanim. Look at that. It's just extraordinary. Hopefully we'll have time, we'll see that, I guess we'll have to come back to how else you can read the pasuk, I don't know, but there's a Ramban l'shitoso in this sense. It runs deeper than is immediately apparent. רוב פרשיות הספר הזה ידבר בהם עם הכהנים. דבר אל אהרן ואל בניו. צו את אהרן ואת בניו. ובפרשת קדושים מקצת מצוות לבני ישראל ורובן נגררות עם ענייני הקרבנות והנמנעים בהם ובמקומם אפרש בעזרתו של הקדוש ברוך הוא.
Okay, maybe that's what the Ramban in pasuk beis, takrivu, מלמד ששניים מתנדבין עולה בשותפות. So what's the pasuk? The pasuk is דבר אל בני ישראל ואמרת אליהם אדם כי יקריב מכם קרבן לה' מן הבהמה מן הבקר ומן הצאן תקריבו את קרבנכם.
So the Torah begins in the singular and shifts to the plural. אדם כי יקריב מכם, lashon yachid. Takrivu es korbanchem, twice a lashon rabim, right? Twice a lashon rabim. Takrivu, מלמד ששניים מתנדבין עולה בשותפות. Again, the first parsha here in Vayikra is about olas nedava. So the Torah switches from the lashon yachid to lashon rabim to tell us that you can have more than one person, it can be bringing an olas nedava, it can be a cooperative effort. You can bring an olas nedava b'shutfus. Why do you have to repeat korbanchem, another lashon rabim? מלמד שיבוא נדבת ציבור. That tells you an additional chiddush, that the olas nedava, not just adam ki yakriv, is not just as from a yachid, not just as from a shutfus, but you can have an olah which is a nidvas tzibbur. היא עולת קיץ המזבח הבאה מן המותרות. Every year in Chodesh Nissan, during Chodesh Adar, so everyone gave a machtzis hashekel. And that's how our parshas shekalim goes, באחד באדר משמיעין על השקלים. And all those chatzi shekel that people contributed then comprised then comprised the fund of the trumas halishka which was used to purchase the korbanos tzibbur. The korbanos tzibbur, the temidin every day, the musaf, Shabbos, Yom Tov, all of all those the money for to purchase those korbanos all came from the from the trumas halishka which was constituted by the machtzis hashekel that only men were mechuyav in machtzis hashekel, women not. Machlokes rishonim in the beginning back in Sefer Shmos and the meforshim as well, whether it's miben yud-gimmel they give machtzis hashekel or whether it's miben chaf they give machtzis hashekel. Rashi al hatorah holds it's miben chaf, Ramban al hatorah holds that it's miben yud-gimmel. It's machlokes ha-Rambam and Chinuch as well. So what happens? Every Chodesh Nissan, so you begin using the new the new trumas halishka. What happens if you have money left over from the old trumas halishka, you didn't have you didn't have to use it all up during the course of the year? So one of the things that they used it for min hamutaros, the leftover, the leftover is if there would be times when the mizbeiach is is is open, is available in the sense that there's no waiting line to be makriv korbanos. You don't have to be makriv a tamid now. There are no no yechidim waiting to to be makriv to be makriv korbanos. So then that that's the olas kaitz hamizbeiach. When the when the mizbeiach is is open, is free, is available, so then you take some of the money from the previous trumas halishka from the mutaros, the leftovers, and with that money you you buy an olah and and you're makriv, and that has a status of of a olah which is a nidvas tzibbur. Agev, this is not the Ramban's focus. What what type of a sheves is? So there's no korbanos that need to be brought. Yeah, some of the kohanim some like they do in the ohel, if there's no way you take out the Mishnah Berurah and you go you go tell the next customer comes in, some of the kohanim take out their take out the Mishnah Berurah and poteiach b'daf and point to be busy now, why not be busy morning and night? So what? Then the mizbeiach is You see it also the gemara has it in Beitzah, the gemara talks about whether you can bring nedarim u-nedavos on on on Yom Tov. So the gemara the gemara has a lashon, Tosafos has a lashon, שלא יהא שולחנך מלא ושולחן רבך ריקן. It can't be that you can do melacha for ochel nefesh so that you can eat, shulchancha should be maleh, you can do melacha for ochel nefesh, but you can't do melacha to to be makriv nedarim u-nedavos on on Yom Tov, or שלא יהא כירתך פתוחה וכירת רבך סתומה. It can't be that your oven is is cooking and and functioning and kirat rabecha, the Ribbono shel Olam's oven as it were, is stumah. So there's an inyan to have korbanos. It's the same idea here as as you see from this what what is it? So the parsha is is like this. The Rambam in the beginning of Hilchos Beis HaBechirah defines the mitzvah of building a Beis HaMikdash as follows: מצות עשה לעשות בית לה' מוכן להיות מקריבים בו הקרבנות.
So the Rambam defines the Beis Hamikdash as a, it's the mekom hakravas korbonos which is what we've emphasized now, and second of all, it's also the address for ראיית פנים שלש פעמים בשנה. So the definition of the definition, if we want to know what is a Beis Hamikdash, so again streamlining just taking the first half of the definition, the definition is that it's a בית מוכן להיות מקריבים בו קרבנות. Okay, so now the question's like this. So the mitzvas asei of veasu li mikdash is build a mikdash and then you can go down to Shamy's but what, the mitzvah of mikdash is to build a mikdash and to have a functioning mikdash. Not to build a mikdash and then hang up a you know sorry closed for lunch we'll be back in half an hour but the mitzvah of veasu li mikdash is to build a mikdash and to have a functioning mikdash. It's a mitzvah hameshucheches. It's not that the mitzvah is complete once you construct the Mishkan so then the mitzvah is tam venishlam. No, it's a mitzvah hameshucheches. It's a mitzvah to build and have a Beis Hamikdash which is functioning. What does it mean that a Beis Hamikdash is functioning? It means that it's מוכן להיות מקריבים בו קרבנות and וחוגגין אליו שלש פעמים בשנה. Oh, so that's what's reflected here in this idea that when the mizbe'ach is not busy no the mizbe'ach is supposed to be busy that's a kiyum in veasu li mikdash that the mizbe'ach should be busy. So what happens when what did they do lema'aseh when there were no korbanos tzibur chovah to be brought when there were no yechidim waiting to bring be it nedarim unedavos be it their own chovos? So then they used to bring the olas nidvas tzibur. Peirush harav ken says the Ramban. Ramban had such hachna'ah and such yiras hakavod for in the peirush al hatorah when he's referencing Rashi when the בעל המלחמות נגד הרי"ף even when he has occasion to quote the Rambam. The Ramban's hachna'ah is amazing. Peirush harav ken. Look at the Ramban's famous letter when the whole fulmus about the Moreh and Sefer Hamadda was happening in the 13th century in the Ramban's lifetime. So the Ramban tried to make peace between the opposing factions. So those who were very opposed were the Chachmei Ashkenaz and the Chachmei Tzarfat and they were obviously very strong and farbrente supporters of the Rambam. The Chachmei Ashkenaz were very opposed. So the Ramban was trying to get the Chachmei Ashkenaz to trying to create shalom and the hitbatlus with which he writes the Rambam is staggering. Staggering. פירוש הרב כן לומר שאם יתנדבו רבים להביא עולה עולת השותפין היא. מה בין שנים המשתתפין בקרבן ובין עשרה ואלף שנשתתפו בו. אבל קיץ המזבח הבא מן המותרות לב בית דין מתנה עליהן ולפיכך היא עולת ציבור.
Says the Ramban why is Rashi this Ramban is sensitizing us to that Rashi here there's really two things in Rashi. Number one Rashi says that korbanchem is an extra limud that not only can the olah... olas nedava be adam ki yakriv of a yachid, not only can it be shel hashutfin takrivu, but it can be shel hatzibur korbanchem. But why did he have to then tell you that it's it's that which is ba min hamasaros? Why why does he limit it that way? So the Ramban says, Rashi is telling you that's the only way you can have an olas nedvas tzibur. That's the mashmaus in Rashi. Ve-afukei what? Ve-afukei what would be if you'll you'll take up a collection not not the leftovers of trumas halishka. You'll take up a special special collection to to bring an ola and and you'll collect from rov minyan u-vinyan of of klal Yisrael. Ramban says it would have the status of of a mega olas hashutfin, but that's that's all it would be. It would be olas hashutfin. It wouldn't be it wouldn't be a nedvas hatzibur. U-mai nafka mina? Ramban explains. Ve-hinei le-daito, according to Rashi, כל עולה שיביאו רבים חוץ מן המעשרות דינה כדין עולת השותפין.
It would be an olas hashutfin. You can have the base, you can have two people are shutfin, you can have six hundred thousand people be shutfin also. וטעונה סמיכה בכולם. An olas hatzibur, there's no din of semichas yadayim. No, ve-samach yado is only by a yachid or yechidim shutfin. If it's a nedvas hatzibur, so then there's no din of semicha. So what would happen if you had six hundred thousand people in in a special collection to bring an olas nedava? Ramban says, that's what Rashi is telling you. Rashi is not just giving you stam an extra limud, he's telling you that's the only heichi timtza of a olas nedvas tzibur. Ve-efshar, skipping a few lines. Ve-efshar she-nomar, says the Ramban. Could be you could say differently than Rashi. I mean I mean the ve-efshar she-nomar is not a second tzad in how to limod Rashi. Maybe it's the Ramban is not considering that maybe you could disagree with Rashi. ואפשר שנאמר שאם רצו הצבור להפריש בתחלה לנדבה ויגבו אותה כאשר יגבו השקלים לתמידין ומוספין שתהיה נדבת צבור בעולת בהמה.
Just because earlier the Ramban gave us the yediyah that there's no such thing as an olas ha-of as as a a nedvas tzibur. That's why he's limiting it to olas behema. שתהיה נדבת צבור בעולת בהמה, and if it would have the din of a nedvas tzibur it would be ein ba semicha שנתרבה מן הכתוב הזה. No, maybe this pasuk you don't have to limit it the way Rashi does. That's Ramban is mesupak. וכל זמן שיתנדבו בו רוב ישראל היא נדבת צבור ואינה בעולת העוף ולא בשלמים.
But that even if it's true that you could create an עולת בהמה נדבת צבור because the Torah allows for an עולת בהמה נדבת צבור, but by olas ha-of even if you took up a separate collection you would have it would have it would have to be designed only as as an olas hashutfin. Ramban the the he used to he used to shtell tzu, the Ramban fregt about this elsewhere as well in the Milchemos in perek shlishi of Berachos. So the Rif says that קיימא לן תפלות כנגד תמידין תקנום. And therefore כשם שאין הצבור מביא עולת נדבה כך אין הצבור מתפלל תפלת נדבה אבל היחיד מתפלל תפלת נדבה שכן היחיד מביא עולת נדבה.
Ve-im ken, tefillas nedava only exists be-yechidus. No such thing as having a chazaras hashatz, having a tefillas nedava be-tzibur. Why? Because since the korbanos are correlated with the temidin and there's no such thing as a nedvas tzibur so there's no such thing as a tzibur davenning nedava. Says the Baal Hamaor, what's he talking of? פליאה דעת ממני נשגבה לא אוכל לה. מה ראה לומר דבר זה? וכל התלמוד מלא ממה שהציבור מביא עולת נדבה כדאמרינן מוסרות מנדבת הציבור אזלי. ותניא בספרי קרבנכם מלמד שבאה נדבת ציבור וכמה וכמה אין להם קץ.
The whole Maseches Tamid? It's all about what happens as as the tzibbur brings a nedavah. There's an olas nidvas tzibbur. So what does he mean? שכן אין הציבור מביא נדבה. So here on the lashon of the Baal Hamaor, the Ramban points out is a tzarich iyun what the Baal Hamaor meant because the Ramban's kashyas are so strong. So the Baal Hamaor says Shas is full of it. v'chol talmud malei. Ganz Shas he says. Wherever you turn, wherever you turn in Shas you find it. Amar kosev: קפתמנו חפץ מחופש ולא נמצא בתלמוד אלא אלו שהוטבעו כאן מדברי רבינו אפרים ז"ל.
Shas is full of it, he said. The only examples in Shas are the ones he just mentioned here, there ain't no other examples. Then a little dig, he says that Rabbeinu Ephraim already quoted these examples. Wherever where are these examples from? Rabbeinu Ephraim, Rabbeinu Ephraim was a talmid of the Rif. Ho'ilu, meaning the only example is from mosros. הואילו רצו והתנדבו בתחילה ציבור אחד כל ישראל עולת השותפין היא נקראת וטעונה סמיכה בכולה ואין נסכיה מתרומת הלשכה.
Ramban says no, pshat in the Rif is that you can't initiate from the start an olas tzibbur, an olas nidvas tzibbur. It's true, korbanchem there is such a thing, but that's only min hamosros. You can't initiate it. And what would be one year if the price of livestock was very high one year and because of that there's mamash no money in the there's no leftover money. Last day of Chodesh Adar you you finish you finish off the trumas halishka of that year. So this coming year there's no extra money. Says the Ramban, you won't be able to do anything. If you don't have mosros available, it only becomes an olas nidvas tzibbur when you pay for it from the old trumas halishka. When you pay for it and that's the pshat in the Rif. The Rif is saying that you can't initiate in that sense. You can't from from from the very beginning, from the very start of the process you can't initiate an olas nidvas tzibbur. That's pshat in the Rif. The shailah is, I don't understand. You'll go and and let's say for argument's sake, you'll collect from every single Jew. Not every single Jew ולו יתר מן הקופות. And everyone has in mind hineni muchan umezuman that I'm giving my I'm giving my coins for for for the olas hatzibbur. If that's not the tzibbur, who's the tzibbur? How can that not become how can that... So the Rebbe used to say a very, very, very, very yesodious'dik thing. He says this Ramban is a reflection of a very, very fundamental idea. When when we talk about Klal Yisrael what we mean by that is not some mega-partnership of all Jews who happen to be alive at that moment. But the way the Rebbe used to say it in in English is that a Klal Yisrael is its own metaphysical entity. It's not pshat that Klal Yisrael just means it's the aggregate of all the yechidim. No, Klal Yisrael is is a chativah bifnei atzmah, is its own metaphysical entity. Which means that ein hachi nami, you can have every Jew in the world present or involved, but that doesn't automatically elevate it to tzibbur. It could be every Jew there as shishim ribo yechidim. And what the Ramban here in Milchamos, I don't know if this is what he really holds or what he's saying is pshat in the Rif. He himself in the Parshas Ha'Osek in the Sifri is that maybe so now, hashata. So now, hashta, so now let's back up and explain this a little bit more. The Rav said you see this idea in Chazal. You see it in Chazal as well. The Gemara in Temurah, the Rav quotes, I think it's from Temurah, has a lashon that ein tzibur meisim. What does that mean? So there's halacha l'Moshe mi'Sinai of chamesh chatas meisos. The chamesh chatas that something can happen that what you're supposed to do is just let the animal die, even if the animal is not only can you not be makriv it, but even if the animal will develop a mum, so unlike other psulei hamukdashin you can't be podeh. But just chamesh chatas meisos. Let's say for instance חטאת שנתכפרו בעליה באחר. Let's say a person r'lo ate cheilev, so he was mafrish an animal that he points to an animal, makes that his chatas, and then it got lost. Got lost, he wants the kapara, so he brought another one instead and then he finds the first one. So that's a chatas shemeisu shenitkapru ba'aleha b'acher. So what do you do once you find the original one if he was already niskapeir? So the halacha l'Moshe mi'Sinai says that's one of the chamesh chatas hamesos. Another one of the five is chatas shemeisu ba'aleha. Let's say Reuven ate cheilev, he was mafrish an animal to serve as a chatas and then before he has a chance to be makriv he dies. So you can't be makriv it l'achar miso. chatas shemeisu ba'aleha you can't be makriv. What do you do with it? Even if it'll develop a mum, you can't be podeh, it's a chatas hamesos. Says the Gemara, the case of chatas shemeisu ba'aleha cannot exist if it was a chatas hatzibur. So why can't it exist? I mean obviously it's a rather morbid hypothetical, but it can exist, right? If everyone who was alive at the moment this chatas was hufrasha dies, so then, however long that takes, so then at a certain point, in theory, okay practically it's not going to happen, but the Gemara says it can't, you can't even imagine it, even conceptually, even theoretically there's no such thing as חטאת הציבור שמתו בעליה. Why not? There's no one alive today who was alive 150 years ago. There's no one alive today, stam, unless Moshiach comes in the interim, who's going to be alive 150 years from now. So doesn't that mean that the tzibur of 150 years ago died and there's a new tzibur? No, says the Gemara, no, that's the yesod, no, that's what you see Chazal are telling us, it's not true. Klal Yisrael is its own metaphysical entity, and it's an internal metaphysical entity. אני ה׳ לא שניתי ואתם בני ישראל בני יעקב לא כליתם
the Navi Malachi says. Klal Yisrael again is not just the aggregate of yechidim, it's its own metaphysical entity. Meishach Chochma has this idea also. He has in Parshas Devarim on the Haftarah of Shabbos Chazon. לא תוסיפו הביא מנחת שוא קטורת תועבה היא לי. So why does the Navi single out, so Hakadosh Baruch Hu is clearly, clearly again as it were, he's upset with Klal Yisrael. Says forget it, לא תוסיפו הביא מנחת שוא, I'm not interested, and קטורת תועבה היא לי. So why davka the menachos and the ketores? Of course there are pesukim elsewhere that comment on Hakadosh Baruch Hu not being interested in korbanos in general. So Meishach Chochma has something amazing. He says, unlike the din that we're learning now by the olah, he says you can't a mincha can't be brought b'shutfus. A yachid brings a mincha, a tzibur brings a mincha, shutfim don't bring a mincha. So says Meishach Chochma like this. Says Meishach Chochma, he says all this discord, all this cheit, so you don't act, you don't behave like a Klal Yisrael, like a Knesses Yisrael. You behave like millions of yechidim. So that mincha that you're bringing, the only justification for that mincha that you're bringing is if it has a chalos of minchas tzibur. Says the way you behave it's not a minchas tzibur. The whole your whole identity of of tzibbur has been compromised and degraded by the way you are behaving. So, לא תוסיפו הביא מנחת שוא. There's no justification, there's no fallback well, if it's not a Minchat Tzibbur, it'll be a Minchat Shutfim of shishim ribo. No, there's no such thing as a Minchat Shutfim. To'evat hi li, right? Chazal, the Gemara in Krisus and Rashi quotes it, right, in Parshas Ki Sisa, the chelbonah is really reichah ra. The chelbonah, one of the eleven ingredients of the ketoret, is really reichah ra. So what's it doing if the ketoret is supposed to give off a very, very pleasant fragrance? So what's the chelbonah doing? It's come to tell you that in the context of the klal, of the tzibbur, so we shouldn't reject and we shouldn't ostracize the reshaim. The reshaim can also come and daven. So bameh devarim amurim, again, so ketoret also represents has this tzibburdik identity. No, the ketoret, he says when you don't have that cohesiveness of the tzibbur, which is again, more than for other korbanos, it's a sine qua non for why and how you can incorporate the chelbonah into the ketoret, to'evah hi li, it's a to'evah. Oh, so in terms of our korban, so the Ramban says oh, השתא דאתינן להכי, so that's the Ramban safek. You can have every Jew, but that doesn't necessarily tell you whether you have the tzibbur or whether you have shishim ribo yechidim. Maybe you have every Jew can be present, every Jew can be involved, but maybe you have shishim ribo yechidim. So what is it and again in our context we're interested in being koveia whether or not this is a mega shutfus for an olah or whether this is an olat nidvat tzibbur. So Ramban is mesupak. Maybe the mechanism for purpose of korbanot is trumat halishka. Maybe the fact that the money is channeled through trumat halishka, that's what creates the chalot of olat nidvat tzibbur. And that's the Ramban safek. Or no, maybe the fact that everyone intends it lechatchila as no, I'm not giving this money betorat yachid to be a partner, I'm giving this money because I'm a part of the klal, I'm a part of the tzibbur. This this idea, again as you see here in in this context again that the peshat in a tzibbur in Knesset Yisrael is that it's a metaphysical entity, not just the aggregate of all individual Jews who happen to be alive at any given moment. So it's not just machshava, it's halacha that you see it here in this context. You see it also in the following. Let's say so we all remember from Berachot at the Rishonim telu that even though we pasken like Rabbi Yehoshua that tefillat arvit is reshut, but we were already mekabel tefillat arvit as chovah and now kav'uha d'avidei. So I don't know about you, but at my bar mitzvah, I made no such kabbalah. I did not volunteer for a tefillat arvit, nothing of the sort. So what's it got to do with me if I don't know how many hundreds or thousands, I'm not sure exactly when at what point that happened, what's that got to do with me? I didn't want to know. I want to go back to whatever tefillat arvit reshut means. So how can someone else's kabbalah, let's say my father was mekabel something upon himself, it's not binding for me. Even when mekabel a personal hanhagah upon himself, it's not binding on the son. You have a family masoret, so שמע בני מוסר אביך, a person is supposed to follow minhagim that he received. But let's say a father has a personal hanhagah, it's not binding on the son. It's a good idea for the son, but it's not binding on the son. So why why is this binding? So no, because the vort is because Klal Yisrael was mekabel upon itself tefillat arvit and right, you belong to Klal Yisrael. It's the same Klal Yisrael. It's not someone else's kabbalah that's being imposed upon a different party. No, Klal Yisrael, Klal Yisrael was mekabel tefillat arvit, so Klal Yisrael has to daven tefillat arvit. And then the chiddush is, you find in Hilchos Nedarim in Yoreh De'ah, you find that this is even true of microcosms of the tzibbur. Because you can have a minhag of Vilna. Again, what's a minhag of Vilna? So it means thrice in the days of the Gaon they did such and such. So what's that got to do? So if it's already before the Second World War, so it's long after the times of the Gaon. So how is that minhag binding? No, so this idea of a tzibbur having its own identity is not only true in the macrocosmic sense of Klal Yisrael. It's true in the microcosmic sense as well, that you can have a tzibbur of Vilna. You can have a tzibbur of Vilna, and as such, okay, so this is the minhag.