talking about different כהנים גדולים who were pretty bad. Yeah, and one of them was the guy called Yissachar Ish Kfar Barkai. What did he do? He used to do the avodah with gloves, with silk gloves, so cause he didn't want to get his hands dirty. So first of all, it's a חציצה, so he's מחלל the קדשים, but besides that he's a בזיון for the for the avodah. So the Gemara here we're holding here in the middle the Gemara מאי סלקי ביה ביששכר איש כפר ברקאי, what happened in the end with him? Did anything happen to him as a as a punishment? So the Gemara says this is what happened to him: אמרי מלכא ומלכתא, there was at that time the king and the queen הוו יתבי, they were sitting, and this was ערב פסח, before Pesach. מלכא אמר גדיא יאי, the king said it's better, you know, for the קרבן פסח you can bring or a goat or a sheep. He said a goat is better. מלכתא אמרה, the queen said, אימרא יאי. A Jewish king? Yeah, yeah, Jewish king. Doesn't say a name. And she said that a sheep is better. אמרי, they said, מאן מוכח, who's gonna who's gonna solve this problem, who's gonna answer? כהן גדול, it should be the כהן גדול, דקא מסק קרבנות כל יומא, he brings קרבנות every day, so he really knows the difference, so we'll ask him, okay? So they אתא יששכר איש כפר ברקאי, so the came he was the כהן גדול then, he came, they brought him. What did he do? איהו אחוי בידיה קמיה מלכתא, so he showed with his hands to the queen, that means he showed like he was laughing at her. What did she say? She said that the sheep is better, so he made there, you know, like eh, like to her. Who who who said? She? He said that she King said goat is better. She said sheep. And he held a goat is better. So what did the כהן גדול do? Instead of coming and saying his opinion, he made with his hand like a joke, like making a joke of her. And ולאו אורח ארעא למיחווי קמיה מלכא. It's not derech eretz in front of a king to stand and make with his hands. אמר ליה and he said to the to the king, אי גדיא, so the king said to him, or he said like this, אי גדיא יאי he said Oh, that's the opposite! He said, if the goat is better, ניסקי לתדירא, why don't we bring it for a קרבן תמיד? Every day we bring the קרבן תמיד, there it's supposed to be a sheep. So obviously he was holding like her, but I guess he made some kind of siman like, big deal, like like something he made, but this is what he said. אמר מלכא, the king said, הואיל ולא הויא ליה אימתא דמלכותא, since he didn't have the fear of the king, ניפסקו לימיניה, to chop off his right right hand, cause with his hand he made the siman. יהב שוחדא, so he gave bribery to the guy, ופסקו לשמאליה, and they

cut off his left hand. So he at least failed his left hand. Huh? כהן גדול. כהן גדול. שמע מלכא, so the king heard what he did, ופסקו לימיניה, so he made him cut off the right hand also, so now he had just both of both hands cut off. Okay. Here we see what happened to Yissachar Ish Kfar Barkai. אמר רב יוסף, רב יוסף said: בריך רחמנא דשקליה ליששכר איש כפר ברקאי, thank God that they took away him, that לאישתלומי מיניה בהאי עלמא, so he should be paid in this world. So in this world he was paid his punishment, so if he was paid his punishment in this world, world to come he'll be able to These are the hands that covered his gloves the gloves with. These are the hands that covered the gloves with, right. Why the left hand first? No, the hand The right hand is more important, that's why he wanted The king wanted the right hand. They cut off the left. They cut off the left cause he paid bribery, but then the king said, but I said the right hand, so they cut off both hands. אמר רב אשי, Rav Ashi said: You brought up that the left hand was first. Yeah. I don't know, is that something significant? No, cause he wanted that, he asked for it.

Rav Ashi said: Yissachar Ish Kefar Barkai, this guy לא תנא מתניתין. Pashut didn't know a Mishnah. Bli ayin hara, didn't know a Mishnah. Cause he claimed that if he said like this, if a goat is better, why didn't you bring it to the קרבן תמיד? But he didn't know the Mishnah. There's a משנה, דתנן, it says in the Mishnah, Rabbi Shimon, namely Rabbi Shimon says, כבשים קודמין לעזים בכל מקום. Really sheep are better than goats. יכול I would think no, I'm sorry, I'll take that back. He said sheep always come before goats whenever the Torah talks, it's coming before. יכול I would think מפני שמשובחין במינם, obviously because they're תקי better, תלמוד לומר, it says, ואם כבש, it says on certain korbanot, you can bring a goat or a כבש, מלמד ששניהם שקולים כאחד, they're both equal. So his raaya was not a raaya. In other words, what he said is not a raaya. Yeah. And this pasuk if כבש is talking by קרבן חטאת. And here it says a שעיר before a כבש, and then it says if you want a כבש, that's a siman that even though one place it says כבש first and here it says if כבש and the goat is first, it's a siman they're both equal. Ravina Ravina says: אף מקרא נמי לא קרא. Not only didn't he know a Mishnah, he didn't know a pasuk! כתיב, says in the פסוק, אם כבש, וכתיב אם עז קרבנו. It says comes clearly, you can bring or a כבש or an עז. That means אי בעי כבש לייתי, ואי בעי עז לייתי. If you want, you can bring a sheep, if you want, you can bring a goat. So siman they're both equal. So when he said a re'aya from this, he's an עם הארץ פשוט, he didn't know. But beside that he was a bad guy, he didn't care about the avodah, so he's mechalel the avodah. But they're talking about which tastes better, also, no? At one point, which meat tastes better? They're talking I don't know, but which is better for the korban. Oh, for the korban. That's one thing, and which tastes better. That's what they were arguing. They're trying to figure it out. The better, it goes together. The one that tastes better is better for the korban. Because we're talking about the korban Pesach, and the korban Pesach is מתחילתו לא בא אלא לאכילה. The whole purpose of the קרבן פסח לכתחילה is for the eating. So that's what they meant is which korban is better, which means which is better כבוד שמים, and that will depend on the eating. Zogt the next perek, zogt the גמרא, רב שמלאי אתא לקמיה דרבי יוחנן.

Rav Shamlai came to Rabbi Yochanan. אמר ליה, he said to him, ניתני לי מר ספר יוחסין. I would like you to teach me the Sefer Yuchasin. A Sefer Yuchasin is, there is Divrei Hayamim in Tanach tells us all the different generations. But there was also משניות, not ממש משניות, but from Tannaim, it was a whole perush on Sefer Yuchasin, on the Divrei Hayamim. And this included all the יוחסין, the יחוס, I mean the the the generations, but it had a lot of סתרי תורה, a lot of קבלה'דיקע ענינים that were there, that's what the mefarshim say. So he wanted him to teach it. And he didn't want to do it. אמר ליה, so he found an excuse, he told him מיהיכא את? Where do you come from? אמר ליה מלוד. I'm from Lod. והיכא מותבך? Where do you live now? He said Nehardea. או, אמר ליה, he said, no, אין נידונין לא בלודים ולא בנהרדעים. We're not allowed to teach these things not to people from Lod, not to people from Nehardea. וכל שכן דאת מלוד ומותבך בנהרדעא. Especially you, you have both חסרונות. You're starting from לוד and you're now living in נהרדעא. So I'm not going to teach you. אחפייה, but he forced him. It doesn't mean forced him, he pressured him, he begged him, he begged him, at last he agreed, okay, he'll learn with him. אמר ליה, and he said to him, okay, I want to learn it, ניתני לי מר בתלתא ירחי. I want to learn the whole thing in three months. אמר ליה, he said to him, ומה ברוריה דביתהו דרבי מאיר,

what, Beruriah, the wife of רבי מאיר, וברתיה דרבי חנניה בן תרדיון, and the daughter of Rabbi Chanania ben Teradion, she was so smart. What? Oh. So he said ומה ברוריה, which was the the wife of Rabbi Meir, she's the famous Beruriah, she was a big talmid chacham, daughter of רבי חנניה בן תרדיון, דגמרה, she learned תלת מאה שמעתתא ביומא דסיתוא, she would learn 300 halachot on one a summer day, מתלת מאה רבוותא, from 300 chachamim. In one day she was managed she would she wherever she heard she learned. ואפילו הכי, and even though she, בתלת שנין לא יצתה ידי חובתה, three years it took her and she still didn't finish the Sefer Yuchasin. And she's like basically saying, he's much smarter than you. ואת אמרת ניתני לי מר בתלתא ירחי? You want, you think I'm going to teach it to you in three months? What are you talking about? In other words, he says, you you're like basically saying you're a big בעל גאוה, what do you think, that you could do it? שקל קלא פתק ביה, so he

took a piece of sand, a dirt, and he threw it at him, saying get out of here. So he left. אדקאזיל, and as he's running away and going, אמר ליה, so he turned around and he said to him, Rabbi, and he asked him a shaila in הלכה, מה בין לשמה ושלא לשמה? He asked him it's funny they don't even bring the shaila, the shaila was that if you bring a קרבן פסח לשמה ושלא לשמה, you bring you have a it has to be lishmah, the korban has to be lishmah. What happens if you have lishmah and not lishmah? The korban is פסול. But if you have מנויו ושלא מנויו, if you have in mind for the people who signed up for it and the people who didn't sign up for it, it's kasher. What's the difference? The Gemara doesn't even go into it. But the Gemara basically says that he asked him a shaila in halacha. אמר ליה, so he said to him, או, הואיל וצורבא מרבנן את, now I see you're a תלמיד חכם, תא, come here, ואימא לך, and I'll tell you, and he answered him the she'eilah. But the Sefer Yuchasin he didn't teach him anyway. So why didn't he want to teach him? Why didn't he want to? Because a lot of סתרי תורה, he didn't want to teach it to anybody. It's just an excuse, he didn't want to teach it to him. And actually, we don't have it now. We don't know it, it's put away. Not for some people, was shayach. Yeah, Rav Shamlai obviously wasn't. Rabbi Yochanan learned it, but he didn't want to teach it to Rav Shamlai. The Gemara says, אמר אמר רמי בר רב יהודה אמר רב:

מיום שנגנז ספר יוחסין, from the day Sefer Yuchasin was hidden, תשש כחן של חכמים, the koach of the chachamim became weak, וכהה מאור עיניהם, and the light of their eyes, the sight of their eyes, it became weak. דאמר מר, דאמר מר זוטרא, מר זוטרא said: בין אצל לאצל, in Divrei Hayamim there is one pasuk, I don't know what number pasuk it is, it mentions the word אצל, and then a few pesukim further, it has the word אצל, to דארשן, uh? How many pesukim between? 8:38. 8:38 pesukim? No. Oh, okay, this is in Divrei Hayamim ח', whatever, and then the and the other one is ט' something. It's not far, and in between, טעינו ארבע מאה גמלי דדרשא. I could fill up 400 camels loaded of paper with the derashot what we דרשן on these few pesukim. Nu, so you can imagine how chashuv this Sefer Hayuchasin is. And now we don't have it. We don't have it, there's a major chelek that was hidden that we don't know. Because they didn't want to they didn't want to teach it. Right, exactly. That's why it was hidden. Actually, when it says hidden here, see hidden is only shayach to something that's written. This wasn't written, this was baal peh. But it's an expression as if it was hidden, and hidden means that it's No, it wasn't written. The Zohar wasn't written either. Baal peh. Someone wrote the Zohar. Rabbi Shimon, but when it was taught, it was taught baal peh. Yeah, we say he wrote the he made the Zohar, not that he wrote it on a piece of paper. סוף דמשנה. הפסח נשחט בשלש כיתות. Korban Pesach is shachat with three groups. שנאמר, cuz it says, ושחטו אותו, should shachat it, כל קהל עדת ישראל בין הערבים. Three words: קהל, עדת, and ישראל. קהל, it's a קהל, קהל means a community. עדת is a community. ישראל are a community. So we have three words: קהל, ועדה, וישראל. And therefore, we have three כיתות. Actually, in the Gemara it's a she'eilah. The Gemara has a she'eilah, what does it mean? It says three times the words: קהל, עדה, וישראל. Does it mean you have to have at least 30 people? Because a קהל is 10, עדה is 10. Or does it mean you have to have three כיתות, so three groups? So therefore the halachah, what they pasken, since it's a safek, they did both. They

would have three groups with a minimum in each one of 30 people. But this is the Mishnah, that's in the Gemara. The Mishnah just has clearly they had thirty three groups because of these three words. נכנסה כת ראשונה, when the first group would go in, נתמלאה העזרה, and the עזרה got filled. We say this Erev Pesach. We say in the korban Pesach, this is where it comes from, the Gemara. So when the group first group went in, the עזרה got filled, ננעלו דלתות העזרה, and the doors, as soon as it got filled and there were no more people coming, the doors closed. And the lashon is mashma, by itself it closed. תקעו והריעו ותקעו, they blew a tekiah and a teruah and a tekiah. והכהנים עומדים, the kohanim were standing in the places. שורות שורות, lines. ובידם בזיכי כסף ובזיכי זהב, and they had kelim, pans, what are they called? Bowls! Silver and gold. They had silver and gold. שורה שכולה כסף כסף, a שורה that the kohanim had gold, I mean, say silver, they all were silver. שכולה זהב, a line of gold was all gold. Why? Why didn't they mix? No halacha. It looked nicer. Imagine if you stand 20 lines and each one is holding a כלי. It looks much nicer if they're all the color of gold, all the color of silver, the color of gold, the color of silver. You imagine if you mix, it would be mixed up. Anyway, that's how it was. לא היו מעורבין, they weren't mixed. ולא היו לבזיכין שוליים, these bowls did not have a bottom. In other words, it came to a point. שמא יניחום, no one should put it down. Huh? Funnels. No, funnel is is where the water could go through. Is it called a funnel? Funnel-shaped, the pointy-shaped. Funnel-shaped? Oh, I thought a funnel meant when you put in to put water through. Because, okay. And the reason why שמא יניחום, they might put them down, ויקרש הדם, and the blood will gel up, because it gels up very fast, so they had to hold it in the hand, and when they hold in hand, they shook it. שחט ישראל, a Yisrael could shecht. Truth is, doesn't have to be a Yisrael. The only thing is שחיטה כשרה בזר, a Yisrael could also shecht. So Yisrael shecht, or anybody shecht. So it was like this: they had the animals here, and that's where they shecht it, and then what they had to be done, they had to take the catch the blood, and take the blood and pour it on the יסוד, on the מזבח. So instead of going there, so what they did is they shecht it here, קיבל הכהן, the first kohen that was there would receive the blood, נתנו לכהן, לחבירו, the kohen passed it to the next כהן, וחבירו לחבירו, next kohen. And and then they they would pour it. But what happened, you see the first right in the beginning, they passed it. Then what did they do with the empty ones after they poured it out? It passed it back. So each No, no, no, no. They

took the כלי and they passed it hand to hand, and then the last kohen by the מזבח poured it on the מזבח. What did he do after that? He passed it back! So each kohen would take one, take one full one and one empty one. Cuz this was coming back, this was going there. So it says here: מקבל את המלא ומחזיר את הריקן. First he would receive the full one, and then he would give back the empty one. מיד הכהן הקרוב אצל המזבח, and this would come from the kohen who's closest to the מזבח and pour. זורקו, and the kohen that was close, זורקו זריקה אחת כנגד היסוד, he would pour once. See other קרבנות, you have to split twice, four times, whatever. This was once, and it wasn't even once on of the מזבח and on the יסוד המזבח. Cuz other קרבנות you would have to on the מזבח, and the שירי, their leftovers, would be on the יסוד. And here, it wasn't that, here the whole thing was only on the יסוד. How many rows and how many כהנים? Oh boy, plenty, plenty. Very busy, huh? Big production. There was a letter written by a גוי who describes he saw the קרבן פסח. And he describes it. It's printed in the back of the Ein Yaakov, I see there. How he describes what it looked like. Now, he's right, he couldn't get too close, they wouldn't let him in. Was it Marco Polo? So he, Marco Polo? He was those years? I don't know, he could have been, some years ago. No, I don't know what year he, years he lived. Time of the בית המקדש? Oh, this guy was in the time of the בית המקדש. Wait, he was there ערב פסח? Yeah, ערב פסח. He wasn't... I don't think so. So, he said he stood on a mountain and he watched them do, and he said, it looked like an אגדה that was going on there, and the whole tumult. You could imagine it's a a me'dane zach, how could it, how could it be possible to do it? How big is the עזרה? So small. And you had so many people coming there. And the Gemara is going to say later how many people, one, one קרבן פסח in one year, how many people were there? How many people ate, and how many קרבנות there were there, and how many hours did they have? Very few hours, two, three hours that they have to bring the קרבנות. So, I don't know how it is, must say it must have been a nes or something. Anyway, this was done for all the people that were there in the first group. יצתה כת ראשונה, the first group went out, נכנסה כת שניה, the second group went in. Huh? Did they do that in the Mishkan also? No, no. Once there was a קרבן פסח in the Mishkan, first year. First... Did they do the same thing? Quite. I don't, I don't know if they did the, like switching and everything, that was all the בית שני. The first group went out, the second one came in. יצתה כת שניה, and they did the same thing. The second group went out, נכנסה כת שלישית, and the third one went in. כמעשה ראשונה כך מעשה שניה ושלישית, whatever was done at the first, the same thing with the passing, with all the same first and second and third. קראו את ההלל, and while this was happening, they would say Hallel. אם גמרו, if the Hallel was

finished and they still didn't finish the קרבנות, שנו, they would repeat again. אם שנו, they would finish the second time, Hallel. Hallel, they would start over. שלשו, they did it the third time. אף על פי שלא שלשו מימיהם, this was the halacha, lema'aseh it never came out that they had to say it the third time. So, you can also imagine how, how slow did they go with the Hallel. Because they probably said it very slow, the לויים saying shirah and this, but still. אמר רבי יהודה, רבי יהודה says, מימיהם של כת שלישית לא הגיע ל'אהבתי כי ישמע ה''. By the third, never happened that by the third group they even got to 'אהבתי'. In other words, there was, why? מפני שעמה מועטין, by the time the third group came, there were very few people there. Who came the third group? The schleppers, the the the procrastinators, the people who came late, yeah. So, most people came early, so by the third group, they קוים קוים got to the middle of Hallel. So, the Gemara right away, Tanya we learned, Rabbi Yehuda, Rabbi Yehuda says nin'alim, see, when we're looking at the lashon of the Mishnah, it says when they came in, it says nin'alu, the doors of the azara were closed. So, he was gores, yes, the doors of the azara, the doors were closed, closed by themselves, not... Also locked. Locked, yeah, I don't know, closed. It means, yeah, nin'alu. Nin'alu is closed, I don't know, locked. Rabbi Yosi, Rabbi Yosi says no'alin, no, what it means, what it's supposed to say is, when it got full, they closed it, they locked it, they closed it. Not, that's how we learn. Umai kamiflegi? Okay, what do they machloket? Bemistamchi anisa, are you allowed to rely on a nes? That's what they're they're arguing over. Mar savar, one says like this: כדאייל ניעול, as much as was able to go in should go in, desamchinan anisa, you rely on a nes. In other words, they allowed people to come in. They didn't close the door ever. And more people Normally, what do you do? People come in, when it gets full, you lock the door, so more people can't come in. And here they didn't do it. They didn't lock the door. When the last guy came in, that's when the door

got locked. Why didn't they lock the door the whole time? There's no place for everybody? No, they relied on a nes, that as that as many people as want to come in, they would come in. So, they never locked the door. But when it got full, it got closed by itself. Umar savar, one says, lo mismachinan anisa, we don't rely on a nes, so you couldn't do that, you couldn't say they they shouldn't lock the door. No, when they saw that there was people coming in and there were so many people, they they would close the door. So, it happened, the nes happened or didn't happen? That's the machloket. That's the exact machloket. So, it doesn't, see, I I'm just thinking, it doesn't say whether the nes happened, it says whether you could rely on the nes. Because it seems like a nes happened for sure. Like I said before, I can't imagine how all the people could bring the קרבן פסח and it should all fit in those few hours in that small area. So, there's probably a nes. The question is: do they rely on a nes, did they in the middle decide to close the door because they didn't want to rely on a nes or not? כל ישראל? Huh? It means כל ישראל. No, but only one came. You could have 20 people on one קרבן. You can have 10 people on one קרבן, because you have to sign up and they have to eat each one at least a kezayit. So you could have, I mean, 10, sometimes 10, 20. But still, every family, every, every 10 people or every 20 people came with a קרבן פסח. And imagine, not only people, it's behemot! They're going, they're going with the sheep or the goats, and they're moo, baa, baa. So, imagine what was going on. No, that's what I'm saying. So, I know he said that it's all the Yidden, I said it's not all the Yidden. But still, but even, but even that, didn't you have a million Yidden come to Yerushalayim? Yeah. And if a million Yidden, so let's, they divided by 10, no? So you

had 100,000, 100,000, 100,000 korbanot! And the Gemara makes a cheshbon of how many there were. You know what they had? סמך ריבוא זוגות. You know how many korbanot? A million point two. Imagine, a million point two! And the, okay, kohanim had to sort of do the avodah, and that, and all the thing, and, and take off this, the, the skin, and the חלבים, the... The guy writes, I don't know how many korbanot were that year, but he writes, one of the thing he writes, which is definitely wrong, he wrote, he writes that the kohanim were dressed in red clothes. Red clothes? They were red because of the blood. Probably. You know, they were bloody, so it was red. Go ahead. So the nes was that they had, that the three groups in... No, the nes was, if you say they relied on a nes means that they didn't lock the door. They let as many people as wanted to come into the עזרה. And how was it possible? Because a certain amount could come in. They rely on a nes that whoever will come in will get in. And others went, so what, what would be the difference between... The other ones were because they didn't rely on a nes and they locked the door at a certain point. In

other words, the she'elah is, did they lock the door at all or... Well, so they went into the second one. Then the second one couldn't get in, get into the third, because there was always enough, you know, the third one was always empty.