התפריט, סדר האירועים ומגישי הסעודה השמימיים של סעודת הלווייתן

00:01 One of the most well-known topics in Aggadita is the Suda of Los Lave, or it's also called Stosai Shaliv Yason, or Stosai Shaliv Yason Meshar Ya'bar. In the Gemara Mesachot Bava Basra daf ayin heh, it discusses this grand feast that the Eibeshte will prepare for the tzaddikim from the Sodom of the Livyasan and the Shor Ya'bar. In this shir, we'll begin with the foundational mekorot in Shas and Medish. We'll discuss the philosophical and the drush framework from the Mara and the Becha'ye. We'll see how it's looked, how it's seen through the eyes of Chassidus. And then we'll discuss the practical details, the menu, the itinerary of the meal, the guest list, who is going to be the waiters, as is discussed by the Mekubalim like the Rama Mipano. The goal of the shir is to present in a brief way the different mekorot to understand the origin of the Suda, the deeper meaning, the debate over whether it's physical or spiritual in nature, and to place it in the timeline of the Gula. This Suda is not just a metaphor or something in Aggadita. It's very rich with insights into the nature of Schar and ultimately into what is the purpose of Odom Haze and creation. Although it's usually thought that the mokor of this Sugya is in the Gemara Bava Basra, as was mentioned earlier, it's really the roots of the Indian is found in the Chumash and Tanakh. Chazal in Sefech Pesachim, Daf kuf yud tes and Amud Beis, find a remez to

02:08 this in Parashat Vayera. Tes in the Pasuk, Vayasa Avram Mishteh Gadol B'yom Yigomel Es Yitzchak. Avram made a great feast on that day that Yitzchak was weaned. Chazal use a classic drasha, focusing on the word Yigomel, which literally means to wean, but it also shares a root with the word Gemu, recompense. So the Gemara teaches, Asah HaKodesh Baruch Hu La'ases Suda La'sadikim B'yom Sheyigomel Chasdo LeZarei Shel Yitzchak. In the future, the Eibeshe will make a feast for the tzaddikim on the day that he will bestow his kindness upon the descendants of Yitzchak. This places the Suda as the ultimate act of reward, of divine reward, Schar, for the long golos. And we'll see soon also it's articulated even more in the words of the Mara. A second and even more explicit mokor in Tanakh is in the Pasuk in Shir Hashirim, perek ches, Pasuk Beis, Enhogcha Avi Achal Beis Imi Itlamdeni Ashkacham Yayin Orekach Me'asisi Re'imoni. In Targum Yonason ben Uziel, in the Pasuk, he explains that this is talking about Knesset Yisrael, who's speaking to Melech HaMashiach. And he's saying, Enhogcha, I will lead you, King Mashiach. Avi Achal Beis Imi, I'll bring you to the Beis HaMikdash. And he teaches, Ashkacham Yayin Orekach, there we will partake of the feast of the Suda shel Livyasan. And Yayin Orekach refers to the Yayin HaMeshumur. And he teaches, Me'asisi Re'imoni, from the pomegranate juice, as referring to the peirois the Eibeshte set aside for the tzaddikim in Gan Eden. So over here already, this is

04:13 another mokor for the Suda shel Livyasan. And over here we see in the Targum of Yonason, we're getting more details to the meal, including where it's going to be. He says it's going to be in the Beis HaMikdash. And he's giving us more details about what is going to be served over there. In addition to the Livyasan and Yayin HaMeshumur, also fruits. We'll discuss this also more later on. It's interesting that generally the Suda is called the Suda shel Livyasan. In Zoya Chelek Alef, Daf kuf lamed vav, he also refers to the Suda by the name of the Shor HaBar, which indicates the equal importance of both components of the Livyasan and the Shor HaBar. What's the pnimius inyan of this Suda? It's not just a feast people are going to gorge on delicious food. So Mara of Prague, in Netzach Yisrael, perek lamed gimel, explains that this Suda is a remez, it symbolizes the Schar for the suffering in Golos. In fact, it's not just a Schar, this reward is also will be transformative, will totally change how we are as people. For Mara, eating is a ruchnistik act, which refers to internalizing a higher reality in order to achieve shleimos. In his chidushim to Baba Basra, he says that we shouldn't think of this Aggadita in crude and physical terms. He says, Ve'atar de'eiva halvein. Now see and understand could you even enter your mind that when Adam HaRishon was in Gan Eden that the first-- the fruits were physical like ours? He

06:13 says that what they're-- so he says that we, we're not talking over here about physical fruits. We-we're-- the fruits are spiritual. And so too, in the future, tzadikim will eat. What does eating mean? that eating means they will have so internalized their dargas ruhnim, they will have perfected in their level and their ma'alas. The Becha'ye in several places explains the effects of this meal. And again, this is only according to the Becha'ye. We're gonna see later, Be'ezrat Hashem, that other shitas, including the shita of the Jabez, that it, uh, that it'll be different. But at least according to the Becha'ye, he says that the-- that, uh, during this meal or after this meal, the kefitz of the body and the neshama will be awakened to such a degree that it will be able to understand such high dargas ruhnim that it won't, won't have to have a need for regular food. And after that, all its kiym will only come from ruhnistiki things. People won't eat after, after the seudas Livyasan. He also says that the participants in this seudah will have-- will be zoche to ashra san'vu. As an aside, besides for what we just said from the Mara, that this seudah is an inyan of reaching to internalizing very high dargas. It's explained in several places in the Chassidus, including Kudi Teida on Tzv and Sidon Dach, Taf Reish Ches. There's also-- th-there's an explanation of the symbolism of these two creatures, Livyasan and the Shar Habor. The Shar Habar lives on dry

08:05 land, on yabasha, and represents Avodas Hashem in a revealed or in this physical world, in almod isgalia. In other words, it refers to the people and Avoda, uh, uh, Avodas Hashem in refining material world through mitzvahs. In contrast to Livyasan, which is in the sea, almod isgasia, it's concealed. That is sy-symbolized and refers to Avodas Hashem through learning Torah and tefillah, whose effects are primarily in the higher unseen realms. And as we know that shechita, it means to elevate in Meshech Ad Elam Moshiach. The battle between the Livyasan and Shar Habar is, is not to destroy them, it's in-- on the opposite, um, it's means to elevate them. It will be a mutual elevation for both the Livyasan and the Shar Habar, where as Alter Reb explains, the unique advantage of each mode of Avodas Hashem will be integrated into the other, creating a single perfect Avodas Hashem, which is the ultimate fulfillment of making a dear betachtoni. Let's discuss now the pre-seudah itinerary as well as what will be served in the seudah. Let's go through the details of the actual seudah. So in the pasuk in Iyov, in, in, uh, Pelek Mem Alef says, they're joined one to another. they're attached to one another. they're held together. and they cannot be separated. In Yalcul Shimon, in the pasuk describes how Hashem sort of incites these behema, Livyasan to battle. Livyasan will strike the Shar Habar with its fins, doing shechita, and Shar Habar gores Livyasan with his horns, thereby killing it. This, it

10:07 will be allowed. This method of shechita will be allowed. Like it says in, in the Medrash Tamir Rabba, Pelek Yud Gimel, according to the pasuk from Yeshayahu in Pelek Mem Alef, Pelek Nun Alef, and although such shechita is not allowed nowadays, that will be mutar lasulava, and that's for another topic, what are the mechanics of how this will become mutar. Now, just a little bit about the Shar, the Shar Habar and the Livyasan. They're not, they're not an, uh, they're, they're not ordinary animals. The Medrash Tamir Rabba in Shemini notes that even the malachim would be terrified to approach Livyasan and the Shar Habar. And the Gemara in Bavasa we mentioned earlier, Daf Ayin Daled, explains that Hashem created a male and female for each, and had they been together, the world would have, Chas v'Shalom, been destroyed if they would have had children, had more of their species. So the Gemara says over there that that the ibisher cooled down the female, preserving her for the tzadikim lasulava. And so too with the Livyasan. Hashem, Hashem killed the, the female Livyasan. Hashem salted her for the, for the seudah, the lasulava, who are going to be the caterers at this meal. So in the Kubbo, the Italian Kubbo, the Nemem Ipano, he was first a talmid of the Ramak, and then he also, when he came in contact with the Kabbalah of the Ariza"l, he tried integrating his form, tried to integrate the, the, the Kabbalah of the Ariza"l with the Kabbalah of the

11:49 Ramak. So in his Ma'amar, Shabsos Hashem, he describes a staff of malachim. He says, "Gabriel is going to be the sar ha-tabachin, will be the head butcher, and the foil is going to be sar ha-ofim, the head baker. Why? Because it follows the fur. And this, this meal, this food is going to heal the world from the Chet Etz Hadaas. And Malach Michoel is going to be, is going to be the, the wine steward. And this is midah k'neged midah. It will be repayment for the, for Avraham Avinu's service to, to, to these malachim in the Eleini Ma'amrei. So these malachim will come back and serve the descendants of Avraham Avinu at this meal. Aside from the meat, the Gemara in Berachot Daf lamed daled amud bet says there will also be yayin hamashuvar, the preserved wine. The Gemara over there says, "What's the meaning in the pasuk in Yeshayahu perek samech daled, 'Ein eli ya'aseh lekim zeh lasacha'? No eye has seen besides for you, Hashem. What is that thing that no navi has ever seen?" So Rab Shimon bar Yochai says, "Yayin hamashumar banav m'sheshes yemei bereishis." This is the wine that was preserved in its grapes from the sheshas mei bereishis. And it's Rashi in the Maharsha explained over there in the Gemara, this wine represents a level of reward of schar associated with Olam Haba, which is even greater than the vision of the Neviim. Now, the meals also has a specific order. The sicha of the Rebbe in, from Lag

13:34 BaOmer mem tes, where the Rebbe says, the Rebbe shows that at first they'll serve the levioson, and only then will come the esher habar. How about the yayin hamashumar? So the yayin hamashumar will be drunk at three points, before the meal, during the meal, and after the meal. As the Rebbe points out in the sicha in mem Ches achrin shel Pesach. And the Rebbe points out that even though the yayin hamashumar will be drunk at three different times, the wine dr- that will be drunk during the meal will have a different quality than the wine that will be drunk after the meal. Now, aside for the levios and esher habar and the yayin hamashumar, there are going to be other things on the menu as well. The Rebbe from Lipa Noach says that there's also going to be bread, lechem mina shamayim, at this meal because the Etz Hadaas was, was wheat, like the Gemara, according to one shiur in the Gemara in Berachot Daf mem amud alef. And because in Katei Goronas esin negir, so we can't eat lechem min ha'aretz. So therefore, the bread that we'll eat at this meal will have to be lechem mina shamayim. Also will be brought out the tzinzenas Haman. The jar of Haman will also be served. And with that, with that will be mekubam the pasuk in Tehillim, "Lechem shamayim yasbi'em," that the Basher will sati-satiate us from the bread from shamayim. And who will make the beracha on this bread? So the Rebbe from Lipa

15:15 Noach says, Adam Rishon will make the beracha on, on the bread, and he will say, "Baruch ata Hashem hamotzi lechem mina shamayim." Also at this meal will be served a gigantic bird called the Bar Yochni. The Gemara calls it the Ziz Sodai. The Gemara in Baba Basra in Daf ayin gimmel speaks of gigantic geese that were seen by Rabbi Bar Bar Hanah. And some forshem explain that these geese are the Ziz Sodai or the Bar Yochni. And Rabbeinu Bachya says that this, this fowl, this geese was prepared from the beginning of Sheshas Mei-Bereishis for this purpose to be served at the seudas levioson. Also at the meal, there will be served the, the pereks from the, from Gan Eden. Like it says in the Gemara, perek chaf hei, that we'll be eating from the fruits, from the Etz Hachayim. Now, even though we'll be eating the, the fruit in the middle of the meal, because the, because the fruit will be... You know, because eating this fruit will be in order to fulfill the mitzvah given to Adam Rishon, "Kol etz hagan ochel toecheh", that we're supposed to be eating from the fruits of the, of Gan Eden, therefore, we'll make a spe- a special beracha on these fruits. Now, during the meal, the Eibishter himself will teach Torah. The sicha of the Rebbe from taf shin mem vav, that the Rebbe explains over there, the Rebbe elaborates the deep connection between the seudah and davka limud haTorah. After the divrei Torah from the Eibishter,

17:04 Zerubavel, who spearheaded the first wave of Yidden who came back before Bayis Sheni from Bavel, and he laid the cornerstone for the Beis Hamikdash, and there's nevuos about him in, in Haggai and Zechariah. And, uh, Zerubavel was also, from him comes Malach HaMashiach. He'll say kaddish labonon after the shiur from the Eibishter, as brought in the Midrash Tanchuma in Zechariah, excuse me, in Haggai in perek beis, pasuk chaf daled. The Rebbe in a farbrengen one time in tav shin beis, it's quoted in Toras Umuchim chelek alef, page sixty-one, said that this meal will be a, a Chasidishe farbrengen. Chasidishe seudah, the Chasidishe farbrengen, headed by the Nosy HaDor together with all Raboseinu nesiyenu. What will be with the leftovers? The Gemara in Baba Basra- Says, The rest will be divided and they'll make merchandise of it in the markets of Yerushalayim. From the skin of the Livyatan, Hashem will make a sukkah, the tzaddikim. It's interesting to point out that while the seudah and making a sukkah from the are mentioned together, there is a popular idea that the seudah will take place in the sukkah. In the Sefer Emunot HiTech from Rabbi Moshe Wolfson alav hashalom, he says that there's such, there's such an idea, there's no real makor for that explicitly in the Mekotdes. And it seems to be it was just joined together because these two ideas were mentioned to- to- together in the Gemara, but not necessarily is that will that be the case. And in fact, according to the the

19:06 feast will happen in the Beis Hamikdash. The remaining skin... While some of the skin of the Livyatan will be used for to make a sukkah, the remaining skin will be spread over the walls of Yerushalayim. And on that, the pasuk says, the nations will walk by your light and the king by the brightness of your rising. In other words, that the divine light will illuminate the whole, the whole entire world. The climax in the meal will be Birchas Hamazon. Like the Gemara Pesachim Daf kuf yud tes says, "The kos will be passed to Avraham Avinu and to Yitzchak, to Yaakov, to Moshe and Yeshua. Each is going to decline to bench for a different reason. Avraham will decline. He'll say, 'Ein mevarech because Yishmael came from me.' Yitzchak will say that he had Esav. He can't, he can't bench. Yaakov will say, 'Ein mevarech,' I married two sisters, which will become forbidden. Moshe will say he can't bench because he wasn't not in his life, not afterwards. Yeshua will decline to make the, to bench because he'll say, He'll say to David HaMelech to take the kos shel beracha and he'll say, Like it says, explains that only David HaMelech, who is the embodiment of malchus, which is kos. He's davka the proper key to draw down the that will be in this wine. Therefore, davka he is ready to make the beracha on the wine. It's in several places, brought in the Gemara in Shabbos Birchas Hamazon, in Arach Teilah and other places. So

21:06 the avos and Moshe Rabbeinu, they feel they're not ready to David would be ready to bring down the but once David HaMelech makes the beracha and is this inyan for the wine, then there won't be any more mania to taste from the wine. And after the zeman, everybody will taste from the wine. In Zohar Chelek Beis, Daf kuf beit tes says that after the zeman, there will be a chiyuv to taste and everybody will taste from it, says that after Birchas Hamazon, the Eibishter will put a Torah in their hearts and they will be always thinking Torah. What is the size of the kos shel beracha? Chazal Yoma Daf ayin vav am alef say that the kos of David HaMelech will be a very, very large kos of two hundred and twenty-one lug, which is approximately seventy-five liters. Like it says in the pasuk, two hundred and twenty-one. page tov shin mem tes explains the deeper mashmaos of the number of lugan that this kos will have, will, will have the capacity for. Two hundred and twenty-one is the gematria of erech, and this is a remez that there is going to be the gili of the midah of erech apa'yim of the Eibishter, which will become galut during the time of geulah. Till now, we're talking about the seudah that will happen in the part called Gan. There's a higher level called Eden, and the Ramchal explains what's go- what's going to happen at this stage. He says like this, he's going to bring

23:09 everybody to Eden. And over there is the Etz Chaim. And he says, No one else will take before Moshe Rabbeinu. And Moshe Rabbeinu, Moshe Rabbeinu will be the f- will be the first one to take from the tree, from the Etz Chaim. He'll make the beracha, and he'll make a shehakoliano. And Aharon HaKohen will make a beracha acharona for the fruit. He ends off nizkeh vnichye veneirda. Having discussed the itinerary of the meal, let's touch briefly on the machloket, whether this agada is a peshat or just a mashal. The shitas that say it's a mashal include the Shita of the Ramah in the Choshen, Shulchan Aruch, Peh Heh. And the Maharal also says, like we saw earlier, says it's all a mashal. The Zohar in Parashat Toldot also makes the argument from Moshe Rabbeinu, who was nourished from the Ziv HaShechinah. And it seems like in the Zohar over there that, that this seudah will also be in a similar kind of way, it will be a ruchniystike taste. But then the Zohar says that the chachamim, the, they emphasize that the meal will also be literal. Like it says in the pasuk, and the, the Zohar seems to indicate that the reason the chachamim want people to believe that it's a, that it's a physical gashmiystike meal is in order to give them koach to endure the galus. The Maharsha in Ba'al HaBaseh over there says, It says it's, it will be mamesh b'gashmiyus. The Rabbeinu in a lengthy letter in Igros Kodesh, Chelek

25:13 Beis, page seventy-six, says that the majority of the, of the mefarshim say that these, the-these Gemaras, these pesukim are literal. But nevertheless, it doesn't contradict the shitas that say they're spiritual. Citing the Avodah Zarah, the Rebbe says, "Ve'acol emes v'lo ypligi." I-it's going to be both a physical feast and at the same time, it will be a tremendously sublime, ruchnistik experience. Why does it have to be kashmis? So the Rebbe explains in several places, including in Igros Kodesh, Chelek Alef, page three-eleven, and Sefer Hakodesh, Nun Beis, page four-eighty-three, that the guf, the physical body, hal- also has to receive its reward for being the instrument for Torah and mitzvahs. The ultimate purpose of the world is to mekadesh the gashmius, to sanctify the gashmius, and that will culminate in techias hameisim. This seudah is the ultimate expression of that integration of kedushah in the physical. We'll finish off with discussing the place and the time, the where and when for the seudah. In Shemos Rabah that we mentioned earlier, places the seudah in Gan Eden. The Rebbe in Kuntzes Heches, Chelek Chaf Dalet, says that this means a physical Gan Eden on this earth. This is over there in, uh, Chelek Chaf Dalet, page fifty-six. And the reason is, like we said earlier, the din of geulah dabka in olam hazeh. And just like the seudah will be a makom gashmi, will be a, will be a seudah gashmi, so it will be in a makom gashmi, Gan Eden the first two, the place where

27:02 Adam and Chava was before the chet in this world. However, some mefarshim, like the Jefeh and the Alfei Yosef in, in Bava Basra, in the Gemara in, in, uh, Bava Basra ayin hey, explain that the chachamim, talmidei chachamim will eat the seudah in Gan Eden. And the supporters of talmidei chachamim, the toyim chem, will eat the leftovers of the meal in Yerushalayim. But as mentioned earlier from the Targum Yonason, Yonason ben Uziel on Shir HaShirim, it seems like the seudah will happen in the Beis Hamikdash. With regard to the zman ha-seudah, there are several shitas when this meal will happen. They're collected in, in Igros Kodesh, Chelek Beis, page seventy-six, ayin vav. But the Rebbe in several, several places, it's mashma this seudah will happen in the first guf of Geulah of Moshiach, even before techias hameisim. For example, see Sichan VaYitzan, Nun Beis; Sefer HaSichos, Chelek Alef, page one-fifty-two; and other, also Parashat VaYishlach; and other places as well. What's the dayah? Because in the, in a later תקופה in techias hameisim, the chachamim say in Nedarim samech alef amud beis, "hamitzvos b'teilos los los lo." At that time, mitzvos will, will be batel. And there won't, at that point, there won't be a need to mekadesh nochas hateirah. But when the Midrash in Vayikra Rabah, perek gimmel, describes the milchamah of Eliav and Hoshea and Ammar, it explains that there's going to be a chidush halachos, that Torah will be mater this kind of shechitah. So it must be that this seudah that

28:44 we have to mater such a shechitah is during a time when mitzvos are not b'teilos, which is in, in first, in the, in the תקופה yoshona of Yemoi Moshiach, before techias hameisim. And to end off with a bracha of the Rebbe Me'el Panu on the sugya of Nisgev and Nichyev and Nidan.