Menachot 52

Today's David Massach has been asked of noon bays, jumping into a new park we learn in the opening

Mishna with the official ruling.

We've already discussed throughout the Massach.

So all of the Mincha meal offerings are brought from Matsa, they're not allowed to contain any

Khameh.

It's good, since the Mishna is from Khameh, which is at the top of the second half of the

day.

Except for the two exceptional meal offerings that are going to come from Khameh,

they're going to have Khameh, it's included in them, is the Korban Tota, the Thanksgiving offering.

And the Shreya Alachem, which is the two breads that were brought on the holiday of Shavuas.

Within, of course, only the Shreya Alachem are obligatory in the sense that they have

a fixed day on the calendar, which is Shavuas, that they are brought.

The Korban Tota is brought in reaction to events in a person's life that they are grateful

for.

Therefore, it has a lot less of a fixed aspect to it, we'll focus for this discussion

on the Shreya Alachem, the deeper sources draw many links between Khameh's and Matsa in

terms of a progression or a conscious of Mido's, we've discussed humility, which is the Matsa.

It does not go slower, we've discussed in the last few adopted arrogance, of course,

as Khameh's, which we've discussed in the good and the bad, the good side of humility,

the challenging side, as well as in arrogance and hardiness and ego.

First symbol of this relationship is the symbol of the Matsa in Pesach, versus the Shreya

Alachem in Shavuas, where the Svas MS in a beautiful essay in Vayikra, under the section

there in Pesach, Tafresh Nundal, the year, notes that we know about Matsa, what we know

about Matsa, that it had to be prepared hastily, without a settled mind, without Yashavadas

or deep thought, which is how we should approach Mitsvos, where Khameh represents

process, patience, waiting out of a sense of deep thought reflected in the symbol of Shavuas,

which of course is Limudotara, Torah learning, which has to take place, where we're sitting,

where we're thinking, where we're processing, where we're absorbing, and we know that the Ghaula

of Yatiyas Mitsvayin, the redemption of leaving Mitsvayin, was Bivahilu, it was hasty,

it was rapid as we say in the Haggadashal Pesach, it was not with the Yashuvadas or a clarified

developed Ratson, a will, a willingness and understanding of what we're doing, of what we're

getting into, there was a Psezut, as we as we learn, in the Ghamaran Shabbas, like the heretic says,

the Rava, the Ghamaran Shabbas, the Jewish people said, Nas, before Nishma, that they were

willing to take on all the Mitsvos, before they even heard the Torah, heard from Hashem, this idea

that we have a concept of moving quickly, of moving into something before we fully

absorb what's going on, some irrationality to this process of Tzadok, Hakoen wrote in

Siddhka Satsadok, in the first piece, Rayshi's Kinesa Saadam, Lavodas Hashem, Sari Khlios

Pachipazon, persons just entering Gidashkite, they have to do it in a hasty way,

Kamosha Matsina Mipesach Mitsvayin, just like it was in Mitsvayin, we started our time as a nation,

hastily, Mnichshah Haskhalal and Atik Hatsunomi, called Taibasalamazat,

Shumakusha Bahem Tsar Khli Shmar Haraga, Shumis Aurobo Ratsun, Hashem Al-Akhpaz,

Al-Osar Agu, we have to jump on the moment that we have a feeling that we want to jump out of this,

the Taibas, the attachments to the material of the world, the Mahayalat, Saisvim al-Ayobah,

Arakach, Shuvyelech, Mometinus, only afterward, we're going to walk slowly,

we're going to walk with thought and intention, but at the beginning we have to jump,

we have to move in a quick way, the Matsa therefore symbolizes one track, one pace of the redemption,

which is how the Navishayahu is in Paraksamach, Pasuchab-Baze, the Comrades, and Hedjin commenting on that,

Sari Khassam Adalif, called Aakhishana, the goola of the sped up redemption,

which is the whole idea where things are moving quickly in history, whereas the road to Mutantara

was about slowing down, was about absorbing, was about studying, was internalizing,

allowing a process to unfold, this is the Derrachatara with Yashuvadass,

so as Yakov sister's brother Aisha, when they're parting ways, and me at Nahalala iti,

I'm going to go slowly, I'm going to go my pace, however Yakov did allude,

Bezweta Shem to the prophecy, the most masjid, that the journey might be a Khameh's journey,

it might be a slow building process, but he will arrive in Seir eventually,

as Ovadya Hanavi, the prophet writes in his discussion over there,

in one chapter of the prophecy in Paraksamach, the final wording,

Prophet Sa'valoumo, shehim, Barcaion,

go up to the Mount Zion, to support it, Aresav, to judge the mountain of Aisha,

and Ha'aitala Shememuchha, that was the vision of Mashikh,

Bezweta Shem, made that we merit that day, speedily, soon.