בשר הקודש, and through the ריח בשר הקודש לא הפילה אישה. What was that? Tzemach Tzedek. How the peshat, the peshat is that adrabah, בשר הקודש could make her miscarry because it's a good smell. Nevertheless, it was a miracle she didn't miscarry. Here, adrabah, there was a miracle not to miscarry because of the ריח בשר הקודש. You should give her to eat. Ah? Not even that much. Should give her to eat. רוח אחרת. That we could. Another thing: ולא הסריח בשר הקודש מעולם, never did any holy meat, call it meat of korbanot, start smelling, get ruined. ולא נראה זבוב בבית המטבחיים, never was a fly in in in the place where they had the meat, because it's not normal. Because the the blood and the meat and this, it was full of flies, there was no fly there. ולא אירע קרי לכהן גדול ביום הכיפורים, it never happened that the Kohen Gadol became a בעל קרי on Yom Kippur. ולא נמצא פסול בעומר ובשתי הלחם ובלחם הפנים, never did they find a pasul in the קרבן העומר which they brought the second day of Pesach, not in the שתי הלחם that they brought on Shavuot, and not in the לחם הפנים which they brought every week. Another miracle was עומדים צפופים ומשתחווים רווחים, they stood crowded, they bowed down with space. ולא הזיק נחש ועקרב בירושלים, never did any snake or scorpion do any damage in Yerushalayim. ולא אמר אדם לחברו צר לי המקום שאלין בירושלים, never did a person have to say to his friend, \"You know, there's not enough space for me to sleep over in Yerushalayim.\" There's always room. Now, the also, the velt taytsh, the taytsh here, it doesn't say there was never a time. No one complained. There were times, but no one cared! No one complained about it. So, how many nissim do we have? So, let's count it. Okay. No one was, no woman miscarried. Ten, ten. It

said ten, let's count which ones. The meat never got spoiled. There was no fly in the butcher there. No קרי for the Kohen Gadol. There was no pasul in the עומר, and the שתי הלחם, and the לחם הפנים. They stood crowded and they משתחווים רווחים. A snake didn't ruin them, and a person never said it's crowded in Yerushalayim. These are the ten. Okay. The Gemara will discuss it. First the Gemara asked, What are we going to do? Fregt di Gemara: פתח במקדש וסיים בירושלים, he started off by saying there were ten nissim in the Beit HaMikdash, but then the end is not Beit HaMikdash, that no snake or scorpion damaged Yerushalayim, no person said there's no space in Yerushalayim. So the Gemara says, איכא תרתי אחרינתא במקדש, there are two more in the Beit Hamikdash. דתניא, what is it? מימי לא כבו גשמים אש של עצי המערכה, never did ולא כבו גשמים, ולא כבו, כבו, yeah. They never they never extinguished, may rain, because it was open. The fire. The Mizbeach was in the outside. Mizbeach wasn't under a roof, so then never the rain extinguished the fire in the Mizbeach, of the מערכה. ועשן המערכה, and when it came to the smoke of the מערכה, כל הרוחות שבעולם באות ונושבות בו, the strongest winds that came and blew, אינן מזיזות אותו, they couldn't move it. The smoke went up straight, never got moved. Okay. So then we have in the Beit Hamikdash, we have two more. Fregt di Gemara: ותו ליכא? There's no more?

והתני רב שמעיה, Rav Shemaya learnt, שברי כלי חרס נבלעים במקומן. The din is like this: that when you cook the korban in a keli cheres, the keli absorbs the taste. What happens afterwards? The the taste stays there, but the korbanot have a din of נותר. After a certain time, a day and a half or something, a day and a night, it's leftover, you can't use it. So by another keli, you can kasher the keli, so you won't taste it, but keli cheres you can't kasher. So what do you do with the keli cheres? You have to break it. Now, okay, so once you break it, all the time break it, what do you do with it? They're going to pile up. קובר אותו. You're going to You're going to pile up, pile up. So what happened was, it used to by itself get swallowed into the ground. Couldn't break it in a way that you could put it back together? No, you wouldn't be allowed to. It would become tamei, touch taste again. It's considered posel that again. You can't kasher, that's not considered, but that was the way to kasher. No, that's tumah. Here it's about taste. In case of tumah you could say it's keli, so it loses the tumah, here it's the taste. ואמר Abaye, אביי said, מוראה ונוצה ודישון מזבח הפנימי והמנורה, that the the the the the feathers and the inside and the the the ashes from the Mizbeach and the ashes from the menorah, what did they do with it? It also got swallowed in the in in came in on the place. So here it comes out we have more miracles! So the Gemara says like this: פסולי דתלתא הוו, חשיב ליה כחד. Now the three pesulim when we said there was never a pasul in the עומר, שתי הלחם, and לחם הפנים, that's really counted as one. It's one thing, there was never a pasul in the korbanot. אפיק תרי, so you take out two. We counted those three as three. If you make them all into one, so you got less two. ועייל תרי, put in other two. Okay. So we put in two more. What are the two more? So we put in two more: one is that the smoke, and the geshamim never extinguished If you count all the swallowed-in as one, חסרא לה, it will be missing one. So, the Gemara says, איכא נמי אחריתי, there's another one.

דאמר רב יהושע בן לוי, יהושע בן לוי just said, נס גדול נעשה בלחם הפנים, there was a big nes by the לחם הפנים. סילוקו כסידורו, that when they took it away, it was as warm and as fresh as when they put it down. It was laying on the table for a week. On Shabbos they put it down. Next Shabbos they took off, and they put a new one. Right, warming it. So, when it was still warm. Yeah, for a week. So, it's a ruchniyusdike warmer. שנאמר, it says, לשום לחם חם ביום הלקחו, כיום הלקחו, ביום הלקחו. They put on warm bread like the day it was taken. Okay, so that's another nes. Steam rising? Is there steam rising from it? They could see it was warm, yeah. תני גמרא, וסו לית, and there is no more? והאמר רב לוי, didn't רב לוי say, דבר זה מסורת בידינו מאבותינו, we have a mesorah, tradition from our fathers, מקום ארון אינו מן המידה, that the aron did not take up space. ואמר אבינא, יאמר שמואל, another thing we have in the name of שמואל, כרובים בנס היו עומדים, they were, it decides the aron in in the Kodesh Hakodashim, there were keruvim that was made by Shlomo Hamelech, very big. And the the they were they were standing next to the aron, and their wings they went out gold. Their wings stuck out all the way to the end of the room. Now the problem is, the wings were so big that they were that the the thing itself should have to fall. The weight was too much on one side, and nevertheless it stood there. So, that was a nes. So the sha'al, why don't we count these? So the Gemara answers, נס דבירא קא חשיב. How did they even fit? Uh? How did they fit? It fit exactly into the room. They came till the end of the room, but it took up the whole room, the wings, and this thing was small. Imagine big wings, it should have fallen over. It didn't take any room, that's why it fit. No, it didn't. The aron didn't take room, this took up room. By the way, the sea started already not being able to They stuck a little bit into the פראח. So each wing was five amot. So wing-tip to wing-tip was ten amot, so you have, and then you have two of them, so it's It's twenty amot. It's twenty amot wide? It's twenty amot wide, yeah. So the Gemara answers, נס דבירא קא חשיב. A nes that was outside, that people could see, that's the count, because it says people saw the miracles. נס דגואי, the nes that happened inside, לא קא חשיב, that he's not counting.

פרעגט די גמרא, אבל לחם הפנים נמי ניסא דגואי הוא? The לחם הפנים on the table was inside. So why did we count that? We said one of the nissim was that the לחם הפנים was just this as uh warm. And also there was no pasul in the לחם הפנים. But that's a nes that who could see it? It's inside. So the answer is לחם הפנים נמי דבראי הוא. לחם הפנים was seen on the outside. דאמר רבי שמעון בן לקיש, Rabbi Shimon ben Lakish says, מאי דכתיב, it says, על השלחן הטהור. It says, the שולחן, which is טהור. טהור מכלל שהוא טמא. If you say it's טהור, it means it's possible to become טמא. Something that can't become טמא, you can't call טהור. So the question is, how did the שולחן how is the שולחן able to become טמא? כלי עץ עשוי לנחת, כלי עץ עשוי לנחת, so כלי עץ עשוי לנחת אינו מקבל טומאה. The din is that any כלי that's made to stay and stay, furniture that's not made to move, doesn't become טמא. And also חוצץ בפני הטומאה. Not only it doesn't become טמא, that if טומאה comes, it blocks it out. So here, how could they say that the שולחן was טהור, which means it could become טמא? אלא מלמד שמגביהין אותו לעולי רגלים. They would take it out. When the people came for Yom Tov, they would pick it up, take it out, ואומרים להם, they would show the people, ראו חיבתכם לפני המקום. Look how Hashem loves you, שסילוקו כסידורו, they'd say, look at the bread, it's old bread, and it's still fresh. שנאמר, it says, לשום לחם חם ביום הלקחו, that it was warm. So m'meila they it shows that the לחם הפנים was taken out. So it was seen, and that's a nes from the outside. A nes from the outside it counts.