בן קמחית. They said here in middle of beginning of the fifth שורה, אמרו עליו, beginning, get middle of the עמוד א׳, right after the brackets, they said in regard of ישמעאל בן קמחית, פעם אחת יצא it was once Yom Kippur he went out וסיפר עם ערבי אחד and he spoke to this Arab בשוק in the street, or maybe it's right before יום כיפור, וניתזה צינורה מפיו על בגדיו and a spit came from the goy's mouth to the garments of the כהן גדול, so now he becomes tamei. So he couldn't do the עבודה יום כיפור. ונכנס ישבב אחיו ושימש תחתיו. So Yishvav his brother came and took over became כהן גדול. וראתה אימן שני כהנים גדולים ביום אחד. So the mother Kemchit in one day she had two sons כהנים גדולים. שוב אמרו עליו על רבי ישמעאל בן קמחית another time, ישמעאל בן קמחית, פעם אחת יצא וסיפר עם אדון אחד בשוק, once also he went out and he spoke to some some guy in the street, וניתזה צינורה מפיו על בגדיו and a spit came from his mouth on his clothes, ונכנס יוסף אחיו ושימש תחתיו. And another brother Yosef his brother went and became the כהן גדול. Did they become כהן גדול only for that day? Only for that day, but they stayed with the status of כהן גדול forever. Because they went up, they can't go back down. They can't go down, exactly. וראתה אימן שני כהנים גדולים ביום אחד. So here the mother saw two כהנים גדולים the same day. So already we have three.

תנו רבנן, the Rabbanan said, שבעה בנים היו לה לקמחית, seven children Kemchit had, וכולן שימשו בכהונה גדולה, they were all at one point כהנים גדולים. אמרו לה חכמים, the Chachamim said to her, מה עשית שזכית לכך? What did you do that you were zocheh to have such zechut to have seven children כהנים גדולים? אמרה להם, she said to them, מימי לא ראו קורות ביתי קלעי שערותי, that never in my life did the beams of my my house, it means the walls, ceiling, never saw my hair uncovered. In the בית המקדש? In בית המקדש. אמרו לה, they said to her, הרבה נשים עשו כן ולא הועילו. Many women did it and it didn't help. They were trying to tell her, \"You must have an extra zechut, because a lot of people did it and it didn't help. You obviously this is part of of it also, but this itself would not be enough. You had a zechut.\" Mefarshim ask, \"Why Why do they think it was her zechut? Maybe it was her husband's zechut.\" Huh? Maybe the father. Why do they ask Her her children are named for her, you know, Kamtzit, the sons. No, because of the story, because of Because we say that she had the zechut. So now But what made them say they asked her What was the lashon here, מה עשית שזכית לכך? Someone say that maybe the seven sons were not from one husband. So obviously it's not the man, the husband. I mean two husbands have the same zechut, that's very strange. She was the mother and they were not So whatever, the different peshatim. Do we know anything else? Oh, right here in the Maharsha, I'm seeing right now, תלו הדבר בה בזכותה ולא בזכות אישה, they made it on her not on on on not on the husband, דאפשר שהיו מכירין אישה שלא היה לו זכות כ״כ, or maybe they knew the husband, and he wasn't such a big tzadik! So they couldn't be. Then ועוד אפשר, ועוד אפשר שז׳ בניה אלה לא היו מאיש אחד, oh, maybe she wasn't from one husband, אלא מב׳ כהנים. Okay. Okay. Is there anyone that was her besides this? Huh? Is anything known about her besides this? No, no. Yeah, that's the only thing we know about her. And she was an almana. So he says that the second husband she was was also a kohen, and she was an almana, yeah.

אמר Rabbi Yehoshua ben Levi, Rabbi Yehoshua ben Levi said, לי התיר רבי חנינא לשתות שחליים בשבת. The whole she'eilah if you're allowed to drink שחליים בשבת. שחליים, whatever I don't know what English word is, but it's a refuah. We know Shabbos you can't you can't take a refuah, unless it's dangerous, unless it's inside the problem inside, interior problem. Anyway, so Rabbi Yehoshua ben Levi says Rabbi Chanina allowed me. מאי שנא רבי חנינא? What's that Rabbi Chanina? He allowed, he allowed. What What was the ma'alah of Rabbi Chanina? So the Gemara said, משום דבקי ברפואות הוה. He was a doctor! Plus the fact that he was he knew medicine. He gave the right prescription, so he's the one that knew that this is תקי allowed. You have to be prescribed? And he brings a re'ayah that he was known to have the he knew things of medicine, כי אמר רבי חנינא, Rabbi Chanina said, מימי לא שאלוני אדם על מכת פרדה לבנה וחיה. Never did ever come a person to me with a problem that he was hit or bitten or hit by a פרדה, by a mule, a white mule, these are the terrible ones, and that he should live. Which shows he was a doctor. In other words, they people came to him with medical problems, but never happened. It doesn't give her the the the right to take a refuah on Shabbos. He had to be a rabbi, too. Oh no, definitely was a rabbi. I know, I'm saying the the reason you answer because he's a he's a doctor. Doctor, that's why he was able to know which thing is good and which is not. But here we see that he was that these people never asked me that I should be able to say, I never saved a person. So he's fregt the גמרא, והא קחזינן דחיה, how do you say that if a person is bitten by a פרדה, white פרדה you can't live? You never saw live? We know that we see people that do live. So the Gemara says, it didn't mean חיה to live, it's אימא וחייט, that the מכה, the wound, should be cured, the part of the body start living again. פרעגט די Gemara: והא קחזינן דמיתסי. We see that גופא, we see that a מכה from a white פרידא and it does get cured. So the Gemara answers it means a special kind of פרידא. דסומקן אינהו, they are red, וחיורן ריש כרעייהו, I'm only talking about those פרידות that they are their their they're they're תקיע white. No, they're red, but their the top of their feet is white, not a regular one. That, a very, very terrible one, and that, if it hits you or hurts you, it'll never cure. Heal. Never heal. זאגט די Mishnah, it goes back to the avodah of the Kohen Gadol. נטל את המחתה בימינו, the Kohen Gadol would take the pan in his right hand, ואת הכף, and the spoon, בשמאלו, in his rest left hand. והיה מהלך בהיכל, he walked in the היכל, עד שהוא מגיע לבין שתי הפרוכות המבדילות בין קודש לקודש הקדשים, till he came, because he walked the whole היכל. The היכל was the first area. The היכל had the שולחן, the menorah, the small mizbeach. He walked through there, then there was a curtain. And behind the curtain was the קודש הקדשים. He was supposed to go, and this is Yom Kippur, he's supposed to go in the קודש הקדשים. So he carried in the right hand the מחתה, in the left hand the spoon, and he

walked through the היכל till he came to the פרוכות that separated between the קודש and קודש הקדשים. וביניהם אמה, and between them was an אמה. So it comes out, he says there were two פרוכות. That means like this: there was a room here, a room here, and between the room there were two פרוכות. And if the space in between the two was an אמה. רבי יוסי אומר, רבי יוסי says, לא היתה אלא פרוכת אחת. Oh, but there was only one פרוכת. שנאמר, it says, והבדילה הפרוכת. A פרוכת should separate, so it's one. Anyway, going back to the first opinion that he came to the place where there was the two פרוכות. החיצונה פרופה מן הדרום והפנימית מן הצפון. The פרוכות, each one at the corner, was empty. In other words, this one did not reach to the end, and this one did not reach to this end. The כהן would walk in here, it was empty, walk in between, מהלך ביניהם, walk in between the two, עד שמגיע לצפון, till he came to צפון. הגיע לצפון, he got to צפון, היסב פניו לדרום. He went to דרום, מהלך לשמאלו עם הפרוכת, he goes on the side of the פרוכת עד שמגיע לארון, till he got to the ארון, which is very very very simple. It's like, yeah, it was like this. So he walks in like this, came here, here, this okay, it was must have been oh, like this, let's say like this. He walked in like this, went through the here, here was empty, he went in here, turned, and walked here till came to the ארון. All the way around. Didn't have to move the פרוכת. Right, there was space to walk in here, space to walk in there. At the corner. The corner, it wasn't in the middle. Not the middle. He walked in, walked on the side of the פרוכת, till he came to the ארון. Okay. הגיע לארון, when he got to the ארון, נתן את המחתה בין שני הבדים, he put down the pan between the two poles. Means on top of the ארון, between the two poles. צבר את הקטורת על גבי גחלים, then he put the whole bunch, he bunched up the קטורת, put it down on the coal, because he had coal in the pan. ונתמלא כל הבית כולו עשן, then, when it started burning, the whole room became full of smoke. ויצא, and he went out, ובא לו דרך בית כניסתו, and he went through the same place he came from. When he came, he went through the היכל, he came back into the היכל. ומתפלל תפלה קצרה בבית החיצון, and this outside in the היכל, which is outside of the קדש הקדשים, he davent, he said a תפלה, a small, a short תפלה. ולא היה מאריך בתפלתו, he wasn't long, שלא להבעית את ישראל, Yidden shouldn't get scared, because we know in the second בית המקדש, they died, many כהנים גדולים died in the בית קדש הקדשים, so they were waiting anxiously outside to see if he gets out. And if he would daven too long, they would get nervous. So they said daven very short. משניטל הארון, when there was no ארון, when the ארון was taken away, אבן היתה שם, there was in that place there was a rock. They were davening in the קודש, so they could see him. Who could see him? Who could see him? If there was doors in front Sure. Yeah. So would they be pulling him out from the קודש הקדשים with that chain, that rope? If he died. If he died. Yeah. When there was no ארון, there was a rock there, מימות מים נביאים הראשונים, from the times of the first נביאים, who are the first נביאים? רש\"י says David Shlomo. ושתיה היתה נקראת, it was called שתיה, it's called the אבן שתיה. Why is it called the אבן שתיה? Foundation stone. Huh? Which was the foundation stone. And this stone, this rock that's there, why is it called the אבן שתיה? The world started from it. It says that the world, when the Aibershter created the world and it started forming, it started with that rock. All right. And from that, the world formed into into the earth. In the קודש הקדשים. Under the ארון or? But there was no ארון. It was taken out, but you know No ארון was there, there was a rock there, second בית המקדש, also the end of the first בית המקדש. That's when the ארון was lost. First נביאים were in first בית המקדש? Huh? First נביאים were in first בית המקדש. So? Second בית המקדש? No, second בית המקדש didn't have the ארון. First בית המקדש had the ארון. But this rock was there always. The ארון stood on the rock. The ארון was taken away in the second בית המקדש. At the end of the first. The end of the first, yeah. Some say it was taken by like גוים, but the Gemara says and the Rambam paskent it was taken by Yoshiyahu, not like ממש the end, quite a few years before the end. A long time, he hid it. Yoshiyahu hid it. Solomon's caves. Right, yeah. So, this was a rock that was there even from before. It's called שתייה because it's the foundation. Some people say the pshat, Gemara says, Rashi says ארץ ישראל גבוהה מכל הארצות, that ארץ ישראל is the highest. And ירושלים is the highest. That's not true, there are so many places in the world which is higher, why is this higher? So they say it doesn't mean highest physically. When you have a circle, which is the top? You can't know. The place you start, the point you start from, that's the top. But that's called, we call it higher. We always call high, it's not higher. The starting point, so the whole circle comes from there. So, the אבן שתייה was the beginning of the creation, therefore ירושלים is called the highest. Meaning that's called the top, yeah. וגבוה מן הארץ ג' אצבעות, it was above the earth three fingers up. ועליה היה נותן את המחתה, so when there is no ארון, he would put the pan with the coal and everything on that stone. Zagt di Gemara אמר רבי יוחנן, and Rabbi Yochanan said: בעי יוסף איש הוצל, Yosef Ish Hutzal asked a question, peshat in a pasuk. The pasuk says: ודביר בתוך הבית מפנימה הכין לתת שם את ארון ברית ה'. The maaseh like this, he didn't know the peshat. דביר goes on that אמה טרקסין. אמה טרקסין is the אמה in between the קודש הקדשים and the קודש. That's called the דביר. So the דביר was בתוך הבית מפנימה הכין לתת שם את ארון. We have to ask, the

Gemara is going to ask, how do we taytsh the pasuk? The word מפנימה could be taytsh two ways: you say this is this, מפנימה in the inner part of that, that's where you put the ארון. That comes out that this is not part of the place of the ארון. This is not קודש הקדשים. Or you could say that this goes on before. Let's read inside: איבעיא להו היכא קאמר, what does the קרא, what does the pasuk mean? ודביר בתוך הבית ודביר בתוך הבית מפנימה הכין לתת שם, that from the פנימה from the דביר further on that's where you put the ארון, או דילמא הכי קאמר ודביר בתוך הבית מפנימה, that the דביר is inside? The she'eilah really is here, this אמה that is in between, it's not clear is it the kedushah of the קודש הקדשים or is it the kedushah of the היכל? And it depends how is the peshat in the pasuk. The pasuk doesn't say it. So, that's what he had a she'eilah. So, since he had a she'eilah, that's why the halachah, why did they make the second Beit HaMikdash, they didn't make a wall, they made a parochet. Where did they make the parochet? Was the parochet, was this amah part of the Kodesh HaKodashim or not? They did it both ways. They made it outside the שטח of the Kodesh HaKodashim, but it wasn't part of the היכל either. It was not part of the היכל in case it belongs to Kodesh HaKodashim, and it was not part of the Kodesh HaKodashim in case it was the היכל. No, there were two sets, and there was an amah in between. That amah, was the kedushah of Kodesh HaKodashim or not, they didn't know. Fregt di Gemara: ומי מספקא ליה? Did he takeh have a safek? והתניא, didn't we learn

איסי בן יהודה אומר, איסי בן יהודה says חמש מקראות בתורה אין להם הכרע, there are only five pesukim in the Torah that we don't know on a word which way it goes. The five words are: שאת, משוקדים, מחר, ארור, and קם. We have to go through what they are, but not for this second. And who asked, who said that, Isi ben Yehudah. Who was איסי בן יהודה? תניא we learned: הוא יוסף איש הוצל, הוא יוסף הבבלי, הוא איסי בן יהודה, הוא איסי בן גור אריה, הוא איסי בן גמליאל, הוא איסי בן מהללאל, all these names are the same person. ומה שמו? איסי בן עקביה שמו. His name is actually Isi ben Akavya. So he said, which is the same person as Yosef Yosef Ish Hutzal, that there are five pesukim in the Torah, and this is not one of those five which he has a safek. So how come he says here the five, that there is a safek in peshat in this pasuk, whether the word מפנימה goes on the דביר or on this? So the Gemara answers: בדאורייתא לית ליה, בנביאי אית ליה. In Chumash there isn't, but in Nevi'im there is. Could he have learned from all this, and from Rabbi Akiva? I don't know. Were they all in the same time then? I don't know. So, we're going to stop now, but tomorrow, not tomorrow, Wednesday we're going to learn what are the five pesukim, to see pashut what are the she'elot, and then we'll see further in the Gemara. Yishar koach.