Yishmael ben Kimchis. They said, here in middle of beginning of the fifth שורה. Rav Yehuda at the beginning, at middle of עמוד א', right after the brackets. They said, נגיד רבי ישמעאל בן קמחית: פעם אחת יצא, it was once יום כיפור he went out, וסיפר עם ערבי אחד, and he spoke to this Arab, בשוק, in the street. Or maybe it was right before יום כיפור, וניתזה צינורה מפיו על בגדיו, and a spit came from the גוי's mouth to the garments of the כהן גדול. So now he becomes טמא. So he couldn't do the עבודה יום כיפור. ונכנס ישבב אחיו ושימש תחתיו. So ישבב, his brother, came and took over the, became כהן גדול. וראתה אימן שני בנים, בניה כהנים גדולים ביום אחד. So the mother, Kimchis, in one day had two sons Kohanim Gedolim. שוב אמרו עליו על רבי ישמעאל בן קמחית, another time with ישמעאל בן קמחית: שפעם אחת יצא וסיפר עם אדון אחד בשוק, once also he went out and he spoke to 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 Kohen Gadol. No, but they stay with the status of Kohen Gadol forever. Because they went up, they can't go back, can't go down, exactly. וראתה אימן שני כהנים גדולים ביום אחד. So here, the mother saw two Kohanim Gedolim the same day. So already we have three!

תנו רבנן, the רבנן said: שבעה בנים היו לה לקמחית, seven children קמחית had, וכולן שימשו בכהונה גדולה, they were all at one point כהנים גדולים. אמרו לה חכמים, the חכמים said to her, מה עשית שזכית לכך? What did you do that you were zocheh, such a zechut, to have seven children Kohanim Gedolim? 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, meaning even the walls, the ceiling, never saw my hair uncovered. Beit HaMikdash. אמרו לה, they said to her, הרבה נשים עשו כן ולא הועילו. Many women did this 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? Maybe the father, why do they ask... Because the children are named for her, you know, קמחית... No, because of the story, we've got, because because we say that she had a zechut. So made... but what made them say, they asked her, what was the lashon here? מה עשית שזכית לכך? Some want to 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 already strange. She was the mother and they were... So whatever, the different peshatim. Here, the Maharsha, I'm seeing right now, תלו הדבר בה בזכותה, ולא בזכות אישה. They made it on her, not on her husband. דאפשר שהיו מכירין אישה שלא היה לו זכות כל כך. Maybe they knew the husband and he wasn't such a big tzadik! So that couldn't be. And then ועוד אפשר שז' בניה אלה לא היו מאיש אחד. Maybe they wasn't from one husband, אלא מב' kohanim. Okay. Okay. Huh? No, no. Yeah, that's the only thing we know about her. So he says that the second one was also a kohen and she was an almanah, yeah.

אמר רבי יהושע בן לוי, רבי יהושע בן לוי said: לי היתיר רבי חנינא למישתי שחליים בשבת. The whole she'eilah if you're allowed to drink שחליים בשבת. שחליים, whatever, I don't know the English word is, but it's a refuah. And we know Shabbos you can't take a refuah, unless it's dangerous, or unless it's inside the problem inside, interior problem. Anyway, so Rabbi Yehoshua ben Levi said Rabbi Chanina allowed me. מאי שנא רבי חנינא? What's with Rabbi Chanina? If he allowed you, allowed. What what was the maalah of Rabbi Chanina? So the Gemara says, משום דבקי ברפואות הוה. He was a doctor! That's the maalah, he was he knew medicine. He was able to write prescriptions, so he is the one that knows that this is allowed. And he brings a raayah that he was known to have to he knew things of medicine. Because דאמר רבי חנינא, רבי חנינא 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, people came to him with medical problems. But never happened. Definitely was a rabbi. Doctor, that's why he was able to know which thing is good, which is not. But here we see that he was a doctor. If people never asked me that I should be able to say, I never saved a person. So fregt the גמרא, וחזינן דחיה? How do you say that if a person is bitten by a פרדה, a 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 חיתה, were וחיה, that the מכה, the wound should be cured. The part of the body start living again. פרעגט די גמרא: והא חזינן דמיתסי. We see that גופא. We see that מכה from a white פרידה, and it does get cured. The Gemara answers it means a special kind of פרידה: דסומקן אינהו, they are red, וחיורן ריש כרעייהו, I mean I'm only talking about those פרידות that they are their their their, they're white, no, they're red, but their the top of their feet is white, not a regular one. That's a very very terrible one, and that, if it hits you or hurts you, it'll never cure. Never heal. זאגט די משנה, 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 פרוכות המבדילות בין הקודש לקודש הקדשים. Till he came like he walked whole heichal. The heichal was the first area. The heichal had the shulchan, the menorah, the small mizbe'ach. He walked through there, then there was a curtain. And behind the curtain was the קודש הקדשים. He was supposed to go, this is Yom Kippur, he was supposed to go into קודש הקדשים. So, he carried in the right hand the machtah, in the left hand the spoon, and he walked through the heichal till he came to the parochot 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 parochot. 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. Rabbi Yosi אומר, Rabbi Yosi says לא היתה אלא פרוכת אחת, so, therefore, there was only one פרוכת, שנאמר it says והבדילה הפרוכת. The 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 פרוכת, 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. So, the kohen would walk in here, it was empty, walk in between, מהלך ביניהם, walked in between the two, עד שמגיע לצפון until he came to צפון. הגיע לצפון, he got to צפון, והפך פניו לדרום. He went to דרום, מהלך לשמאלו עם הפרוכת, he goes on the side of the פרוכת עד שמגיע לארון until he got to the ארון. Which is very very very simple. 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: 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. Yeah, he didn't have to pull the פרוכת. Didn't have to pull the פרוכת. Right. Space to walk in here, space to walk in there, But the corner. the corner, not in the middle. Not in the middle. He walked in, walked on the side of the פרוכת till he came to the ארון, okay. הגיע לארון, and he got to the ארון, נותן 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. So, 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 בדרך 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 תפילה קצרה בבית החיצון, and this outside in the היכל which is outside of the קודש הקדשים he davened, said a tefilah, a small a short tefilah. ולא היה מאריך בתפילתו, he wasn't long, שלא להבעית את ישראל, אידן shouldn't get scared, because we know in the second בית המקדש many כהנים גדולים died in the בית קודש 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. משניטלה ארון, when there was no ארון, when the ארון was taken away, אבן היתה שם, there was in that place there was a rock Who could see him? Who could see him? 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

נביאים הראשונים, from the time of the first נביאים. Who are the first נביאים? Rashi says, that it's David and 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. That this stone, that's what was there. Why was it called the אבן שתיה? The world started from it. It says that the world when the Eibershter created the world and it started forming, it started with that rock. All right. And from that the world formed into into earth. In the Kodesh Hakodashim. Under the ארון or But there was no ארון. It was somewhere else, but anyhow there was No ארון was there, there was a rock there, second Beis Hamikdash, also the end of the first Beis Hamikdash. That's when the ארון was Huh? So? No. Second Beis Hamikdash didn't have the ארון. But this rock was there always. The ארון stood on the rock. The end of the first. End of the first. Yeah. Some say it was taken by the by the goyim, but the Gemara says and the Rambam פסקנ׳ט it was taken by Yoshiyahu. It's not like mamash the end, quite a few years before the end. 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 was called שתיה because it's the foundation. That's some people say the peshat. Gemara says, Rashi says, ארץ ישראל גבוה מכל הארצות, says Eretz Yisrael is the highest, and Yerushalayim is the highest. That's that's not true, there's 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. So that's called, we call it higher. We always call it high, it's not really higher, so when the The starting point. So the whole circle comes from there. So the אבן שתיה was the beginning of the creation, therefore that's it, Yerushalayim is called the highest. If you draw a circle, where's the head, the beginning? Beginning, that's called the top. Yeah. וגבוה מן הארץ ג׳ אצבעות, this was above the earth three fingers up. ועליה היה נותן את המחתה, so when there was no ארון, he would put the pan with the coal, everything on that stone. זאגט די Gemara: אמר רבי יוחנן, רבי 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 אמת טרקסין. אמת טרקסין is the אמה in between the Kodesh Hakodashim and the קדש. That's called the דביר. So the דביר was בתוך הבית מפנימה הכין לתת שם את הארון. We have to ask, the Gemara is going to ask, how do we taytsh the pasuk? The word מפנימה could be taytsh't two ways. You say this and 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 קדש הקדשים. Or you could say that this goes on before. Let's read inside. בעו מיניה היכי קאמר, what does the kra, 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 דלמא 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 קדושה of the קדש הקדשים or is it the קדושה of the היכל? And it depends how is the peshat in the pasuk. Or something in between? 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 Beis Hamikdash, they didn't make a wall, they made the paroches? Where did they make the paroches? Was the paroches, was this אמה part of the קדש הקדשים or not? They did it, both like, both there. They made it outside the שטח of the קדש הקדשים, but it wasn't part of the היכל either. It was not part of the היכל in case it belongs to the קדש הקדשים, and it was not part of the קדש הקדשים in case it was the היכל. No. No, there were two sets, and there was a אמה in between. That אמה, was the קדושה of קדש הקדשים or not, they didn't know. Fregt di Gemara: ומי מספקא ליה? Did he takeh have a safek? והתניא, didn't we learn Issi ben Yehudah omer, Issi ben Yehudah 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, וקם. Okay, we have to go through what they are, but not for this second. And who asked, who said that? Issi ben Yehudah. Who was Issi ben Yehudah? 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 was Issi ben Akavyah. 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, on this? So the Gemara answers: בדאורייתא לית ליה, בנביאי אית ליה. In Chumash there isn't, but in Neviim there is. Could he have learned from all this from from Rabbi Akiva? Rabban Gamliel, Hillel? 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. Oh yeah, yasher koach.