אמר רבי אושעיא. In middle of Kislev, yeah. No more milk? Huh? We have no more milk. Here it is. That was learned about all the miracles of the Beit Hamikdash. אמר רבי אושעיא, Rabbi Oshaya says, בשעה שבנה שלמה בית המקדש, when Shlomo Hamelech built the בית המקדש, נטע בו כל מיני מגדים של זהב, he planted golden fruit made of gold. Fruit trees of gold? והיו מוציאין פירותיהן בזמנן, and it would give fruit seasons. Gold, was gold fruit? Yeah, it was it was mamash a nes. Golden fruit? No, the fruit was not gold. The fruit was regular fruit, but but they were not real fruit, not real plant, but this was trees made of gold. וכשהרוח מנשבת בהן, when the wind blew, נושרין, the leaves would fall. So they get, money grows on trees? Yeah. Money, whatever it is. The golden egg. That was in it. שנאמר, it says, ירעש כלבנון פריו. What? The tree was made out of gold? Yeah, the fruit, yeah, he planted gold trees. And it was a nes, and it grew. Real fruit came out. וכשנכנסו עובדי כוכבים להיכל, when the And then when you eat, you eat fruit, fruit? A kashya! וזה המעשה! And when the enemies went into the היכל, יבשו, it dried up. When the חורבן בית המקדש, it dried up. שנאמר, it says, ופרח לבנון אומלל, that the growth of the of Levanon, which Levanon refers to the בית המקדש, אומלל is is is The umglik is a umglik. How do you say, in English tragedy? Tragedy. ועתיד הקדוש ברוך הוא להחזירו, the Eibishter will bring it back. שנאמר, it says, פרוח תפרח ותגל אף גילת ורנן כבוד הלבנון ניתן לה. It'll grow again, and it'll be happy, and the kavod to the Levanon the Beit Hamikdash will get be given back, and it'll come back. זאגט די גמרא like this:

אמר מר. We said before, among the five, among the ten nisim that took place in the Beit Hamikdash, he mentioned that the smoke of the מערכה, the smoke that was on top of the מזבח, nothing moved it. Even the the strongest wind of the world came and didn't move it. That's what it says. פרעגט די גמרא: ועשן המערכה, we said before one of the things, the smoke of the מערכה. מי הוה עשן במערכה? Was there actually smoke? When they made burned the korbanot the מערכה, was there smoke? והתניא, doesn't it say ה׳ דברים נאמרו באש של מערכה? Five things is said concerning the fire of the מערכה, five things. Number one, רבוצה כארי, How about What What's the What's the question? Why wouldn't there be smoke? We'll see in a second. I will say there wasn't. You'll know proof that there wasn't. Okay, it says five things happened. It looked it was laying there the shape, fire is the shape of a lion, וברורה כחמה, it was clear, very clear like the sun, יש בה ממש, the fire doesn't have ממש, but this was has substance, ואוכלת לחים כיבשים, and it ate up the the the the the liquid like the dry, because usually fire doesn't eat liquid. The fire eat the fry things, but this it is. ואינה מעלה עשן, and it didn't give smoke! So if it didn't, how come we say here that the smoke went up always straight? So the Gemara says, כי קאמרינן באש דהדיוט. When we're talking about the smoke is the the simple one, cause like this, the תניא it says, ונתנו בני אהרן הכהן אש, אהרן הכהן אש, children of אהרן had to put fire on the מזבח, אף על פי שאש יורדת מן השמים, even though there was a fire came down from heaven, מצוה להביא מן ההדיוט. You had to add more. Oh, so the part when it says that the fire of the מערכה did not have any smoke, that the original one that came down in time of Shlomo Hamelech that came down מן השמים, that never had smoke, but always they had to add more regular fire, and that regular fire, that had smoke. And the nes was that that smoke never moved, never disturbed by the by the wind. Why do they even call it smoke? I mean, for first of all, it comes down from Shamayim. Smoke doesn't come down. Smoke goes up. What comes down from Shamayim? He just says it, it came Fire came down. Now the fire is here and it's burning. When fire burns things, usually there is smoke. So, So, this fire that came מן השמים, that did not make any smoke. It didn't create any. But if you added other fire, huh? No, bichlal, bichlal. But this the act other fire that they had to add, the simple fire that they had to add, that makes smoke. So, what do they call it? It did It didn't have a It did have It had substance, and it looked like a lion, it it it was clear, It was all the אש מן השמים. So So, what what is it? It's not smoke? It's the It's not smoke, it's about the fire, not the smoke. That's the fire. That's the fire. And one of the things that the fire was, is the fire Usually fire, when it burns, gives smoke, and this was one of the five things, it didn't make any smoke. ורבוצה כארי, one of the things it said, it was laying like a lion on the מזבח. פרעגט די Gemara: והתניא, doesn't it say אמר רב חנינא סגן הכהנים, רב חנינא סגן הכהנים said, אני ראיתיה, I saw the fire on the מזבח, ורבוצה ככלב, it was a shape of a dog! ענטפערט די Gemara: לא קשיא. Here we're מקדש ראשון, here we're מקדש שני. In the first בית המקדש was a lion, second בית המקדש was like a dog, shape of a dog. Yidden were on a lower madregah. Then the Gemara asks, ובמקדש שני מי הוה? In the second בית המקדש, was there this fire? והאמר רב שמואל בר איניא, מאי דכתיב, it's a pasuk, it says a pasuk: עלו ההר והבאתם עץ ובנו הבית, it says לגבי the second בית המקדש, you're going to come up, you're going to take wood, you're going to build the house, וארצה בו, and I'm going to want it, ואכבדה אמר השם. The kor'inan of va'echabda, it says, ואכבדה without a ה. So normally it's written ואכבד, but it's really supposed to be read ואכבדה, but it's missing a ה. מאי שנא דמחוסר ה? Why is this word, means I'm going to have kavod from the בית המקדש, but it's missing a ה? Because there are five things here. ה דברים שיש בין מקדש ראשון למקדש שני. These are the five things that is the difference between the first בית המקדש and the second: ארון, כפורת וכרבים, the aron and the top of the aron and the כרובים, אש, the אש מן השמים wasn't there, too, Shechinah wasn't there, רוח הקודש wasn't there, and the אורים ותומים wasn't there. So here we see that there was no fire מן השמים. The Gemara answers, אמר, I'll tell you: אין, מיסב הוה, it was there, but סיועי לא מסייע, it just didn't work. It didn't accomplish anything. But this was there. The fire was there. So that fire lay lay on the mizbe'ach and it looked like a dog in the second בית המקדש.

תנו רבנן, the רבנן have learned, שש אשות הן, there are six types of fire, okay? יש אוכלת ואינה שותה, there's one type of fire that eats and doesn't drink. That means it only burns up solids. It doesn't It's not moist. יש שותה ואינה אוכלת, there's some There's a kind of fire which drinks and doesn't eat. It only take has liquids, but it doesn't eat. יש אוכלת ושותה, then you have fire that eats and drinks. That means it takes up fire and a solids and liquids. יש אוכלת לחים כיבשים, there's one that could burn up damp things just as good as dry. ויש אש דוחה אש, then there's a type of fire No, we'll see soon, okay. And the fire that's fire that pushes fire further. ויש אש אוכלת אש, and then there is fire that eats up the fire. Now, the Gemara's going to give examples where do we find them. יש אש אוכלת ואינה שותה, there is a fire that eats and doesn't drink, הא דידן. It's our fire, regular fire. Every fire burns things, but it doesn't burn liquid. שותה ואינה אוכלת, you have a fire that drinks and doesn't eat, דחולים, sick people. A person is sick, he has fever. And what does it do? It makes him It makes him thirsty. It makes it eats up all the liquids, yeah? He's He doesn't want to eat. You know what it means? He's satisfied with eating, it doesn't take away his food, פלוט stay between me. But, he feels always he needs to drink, because the fire takes away feed a fever, starve a cold. Uh? So refrain, feed a fever, starve a cold. You get a fever, that's that's What does feed a fever mean? Feed a fever, starve a cold. Yeah? What does feed a fever mean? I don't know. It means that you should Whatever it means, it's just But it comes It's feed a fever and starve a cold. Here, we're saying if you have a fever It's saying. The fever will take up It's the same. A fever is heat. It takes up your liquid, but it doesn't take up your solid. אוכלת ושותה, where do we see a fire that eats and drinks? דאליהו, when Eliyahu put the fire put the korban on the mizbe'ach and the fire came down from heaven. See what it says? על המזבח. They pour water on the מזבח, but did he bring this, on this uh Well, here it says it did, we'll see in a second. Here, they made the מזבח drink water. He ate and drank. Yeah. It says, ותפל אש השם, when after he davened, the fire came from השם, ותאכל, and ate up את העלה, the קרבן, ואת העצים, the wood, ואת האבנים, the stones, ואת העפר, the sand, ואת המים אשר בתעלה לחכה, because he made like a little canal around it. It was full of the water. It ate up the water, so by אליהו, it ate and drank. אוכלת לחים כיבשים, דמערכה, of by the מזבח, it ate לחים and יבשים, the the the things which are dry and things which are wet, because they put in the נסכים there and this and that, ate it up, too. יש אש דוחה אש, there's a fire that pushes fire, דגבריאל. What is the story of Gavriel? It says when Chanania, we learned that earlier, it's on דף ח. When Chanania, Mishael, veAzaria were thrown into the כבשן, thrown into the into the furnace, came Gavriel and he What he did was, he cooled it off, but what he did was he made the fire that's there go out of the oven, and it burned up all the people that threw them in. So, here you had אש דוחה אש. It pushed the אש away. ויש אש אוכלת אש, דשכינה. There's אש that eat up אש, that's the שכינה. Where do we find it? דאמר מר, we learned, הושיט אצבעו ביניהם ושרפם. It says the מלאכים came to uh uh created an אדם, a person, so השם asks the מלאכים, \"Should I create?\" and they said, \"מה אנוש כי תזכרנו? Why should you mention a person?\" It says the Oibershter put his small finger between them and he burned them up. And the מלאכים are also אש. This is the אש of the שכינה that burnt up that אש. Okay, then the Gemara says, we said before, one of the nissim in the בית המקדש was עשן המערכה, the smoke of the מערכה of the מזבח, אפילו כל הרוחות שבעולם אין מזיזות אותו ממקומו, even all the winds of the world that went against it would not move it. So the Gemara, אמר רב יצחק בר אבדימי, didn't Rav Yitzchak bar Avdimi say במוצאי יום טוב האחרון של חג, במוצאי the end of Sukkos, which is במוצאי שמיני עצרת, and we know that and then that's when the Oibershter would would judge for the water, הכל צופין בעשן המערכה, everyone would look at the smoke of the מערכה, how it went, to which side it tilted.

נוטה כלפי צפון, and if it moved towards צפון, that means that which wind is blowing? The דרום wind. So, yeah, so עניים שמחים ובעלי בתים עצבים. The opposite? I thought it would tell you which one is... No, if it's going this way, so the wind is coming from this side. Ah, right. So then that the poor people were happy, and the בעלי בתים, the rich people, were sad, why? מפני שגשמי שנה מרובין, because if you have the wind coming from דרום, it means that it's going to bring a lot of rain. And if there's a lot of rain, פירותיהן מרקיבין, rot, so the fruit rots. What happens if it rots? They have to sell it, they can't hold it, so they have to sell it. So there's a lot of fruit on the market, so automatically cheaper. So they're upset that they have to sell it for cheaper, the poor people are happy. נוטה כלפי דרום, if the smoke is going to דרום, this means that it's צפון side, the wind is coming from צפון, the opposite, עניים עצבים ועשירים שמחים, the poor people are sad and the rich people are happy, מפני שגשמי שנה מועטין, because there'll be very little rain, ופירותיהן משתמרין, so then the fruit will not just rot and they're able to put it away, so they're able to hold it, and what happens? Then the prices go up, so they're happy and the עניים are sad. נוטה כלפי מזרח, if it was towards מזרח, that means that the wind came from מערב, הכל שמחים, everyone was happy, because then the wind that comes from מערב seems to be a normal common, which is balance, which is this, it's not too too expensive, not too, it's balanced. נוטה כלפי מערב, if it goes to מערב, הכל עצבים, everyone was sad. Why? Because if it comes from מערב, then it's going to ruin everything, it dries up the things that grow, and Rashi brings from Gittin, so mimela there's nothing there, so everyone's going to we no food, they won't make money and they won't have food, etcetera. But meantime, what do we see? That the wind did, that the smoke did turn! We're saying one of the nisim was no wind could move it, here it moved it! So the Gemara answers, דהא דאזיל ואתי ככידנא ובידורא לא מיבדר. What it means is like this: it was always a straight line, and that straight line moved. Usually when wind comes, smoke spreads out, that never happened. As we say, the strongest wind, the smoke stayed like a line, a straight line, like a דקלא, like a palm tree, straight line, only thing is which way it turned, sometimes it turned this way, sometimes it turned this way. We said a minute ago, אמר מר, we said כלפי מזרח הכל שמחים, if it turns to מזרח everyone is happy, because the מערב wind is good. כלפי מערב, if it turns to מערב, the מזרח wind is bad, הכל עצבים, everyone is sad. So the Gemara, ורמינהו, I'll ask you a kashya. It says like this:

מזרחית לעולם יפה, the מזרח one is always good, מערבית לעולם קשה, is always bad. רוח צפונית, the רוח from צפון, יפה לחטים בשעה שהביאו שליש, for the wheat that already grew a third, this wind is good, קשה לזיתים בשעה שהן חונטין, it's no good for the olives when it's blossoming. רוח דרומית יפה לזיתים, the דרום side, the wind from דרום is good for the olives בשעה שהן חונטין, when they're blossoming, וקשה לחטים בשעה שהביאו שליש, it's bad for the חטים. ואמר רב יוסף ואיתימא מר זוטרא, סימנך שולחן בצפון ומנורה בדרום. That the שולחן in the בית המקדש was on צפון, מנורה was in דרום. שולחן had bread, that's good for the wheat, so we see that צפון is good for the wheat. שולחן had the bread, that's the siman. And the מנורה, which had oil, which is olives, is in דרום, so דרום is good. הא מרבי דידיה, והא מרבי דידיה, this one is good for this, this one is good for its own thing. But what do we see from here? So the she'elah is, what comes out from here, that מזרח is good? Before we said, here it says מזרח is good. No, before we said if the smoke turns to מערב, everyone is sad, because it's... No, if it's turning to מזרח, that means that the smoke comes from מערב, that the wind comes from מערב. It's completely the opposite here! So the Gemara says, לא קשיא, הא לן והא להו, it depends for which people. מזרח is good for Bavel, because Bavel had a lot of water, Eretz Yisrael, it's no good. Yeah, it's dry. So that's what it is, so this one thing is... So dry and so like there's no moisture. Yeah. And, I mean, Yerushalayim is high up. So there's no, no יבש, there's no, huh? No humidity, right. This, when it says in the Maharsha that that Bava Batra דף פ\"ד, is that the Maharsha there or that's the the Gemara itself there? In פרק לא יחפור? Yeah. No, he says מפורש פרק לא יחפור. Stam he says it. It's his peirush. Yeah, that's what it looks. He has a peirush from Bava Basra on this. Yeah, but on the last thing only, on שלחו מצותיהם, on the סימן, שלחו מצותיהם, על נידה, ועל דגים. To

finish a perek, so I think we could stop here. Anyway, it's the aggadata here is very, very hidden. Winds. Very open that this is aggadata, though. Yeah, open secrets. The desert. All right.