אמר רב אושעיא. In the middle of ט\"ו, yeah. האומר מילתא? Huh? Were there no more milta? There's No, before we learned about all the miracles in the בית המקדש. אמר רב אושעיא, Rav Oshaia 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, what, gold fruit? Yeah, it was a, it was mamash a nes. Gold in a fruit? No, the fruit was not gold. The fruit was regular fruit, but they were not real fruit, not real plants, but this was trees that made of gold. וכשהרוח מנשבת בהן, when the wind blew, נושרין, the leaves would fall. That's the game, money grows on trees? Yeah. Money with leaves. The golden egg. That was in שנאמר, it says ירעש כלבנון פריו. What, tree was made out of gold? Yeah, he planted gold things, and it was a nes, and it grew. Real fruit came out? וכשנכנסו עובדי כוכבים להיכל, when the Until morning, yeah, real fruit. A kashya. Shalom Aleichem. And when the enemies, when they entered the היכל, יבשו, it dried up, on the חורבן בית המקדש it dried up, שנאמר, it says ופרח לבנון אומלל, that the growth of the of Lebanon, which Lebanon goes on the בית המקדש, אומלל is a umglik, is a umglik, how do you say in tragedy? Tragedy. ועתיד הקדוש ברוך הוא להחזירו, the Eibershter will bring it back, שנאמר, it says פרוח תפרח ותגל אף גילת ורנן כבוד הלבנון נתן לה. It'll grow again and it'll be happy and the kavod to the לבנון, בית המקדש will get be given back, it'll come back. Zogt di

Gemara: אמר מר. We said before, among the five among the ten nisim that took place in the בית המקדש, he mentioned that the smoke of the מערכה, the smoke that was on top of the mizbeach, nothing moved it, even the strongest wind of the world came and didn't move it. That's what it says. Fregt di Gemara: The Or Hachaim says, that's right. ועשן המערכה, we said before one of the things, the smoke of the מערכה. מי הוה עשן המערכה? 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 it says concerning the fire of the מערכה, five things. Number one, רבוצה כארי, How about Wait, what's a kosher question? Why wouldn't there be smoke? We'll see in a second. I would it wasn't. We'll prove that there wasn't. But it says five things happened. It looked it was laying there in the shape, fires in the shape of a lion, ברורה כחמה, it was clear, very clear like the sun, יש בו ממש, the fire doesn't have ממש, but this was has substance, אוכלת לחים כיבשים, and it ate up the liquid like the dry, because usually fire doesn't eat liquid, fire eats dry things, this did this, ואינה מעלה עשן, and it didn't give smoke. So if it didn't, how come you say here that the smoke went up always straight? So the Gemara says, כי קאמרינן בדהדיוט. What we're talking about the smoke is the the simple one, because like this, דתניא, it says ונתנו בני אהרן הכהן אש, אהרן הכהן אש, children of Aharon 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 have 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, first of all, it comes down from שמים. Smoke doesn't come down, smoke goes up. What comes down from שמים? You just said it, it came Fire came down, now the fire is here and it's burning. When a fire burn things, usually there's smoke. So this fire that came מן השמים, that did not make any smoke. Clean. But if you added other fires, huh? No, וואו, וואו. But this act, other fire that they had to add, the simple fire that they had to add, that made smoke. So what do we call it? It did it did have a It did have It had substance, it was like a lion, it it was clear That was all the אש מן השמים. So what what is it? It's not smoke? It's It's about the fire, not the smoke. That's the fire. 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. רבוצה כארי, one of the things it says, 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 כאן במקדש ראשון כאן במקדש שני. In the first Beis HaMikdash it was a lion, the second Beis HaMikdash was like a dog, shape of a dog. The Yidden were on a lower מדרגה. Then the Gemara asks: ובמקדש שני מי הוה? In the second Beis HaMikdash Was there this fire? ואמר רב שמואל בר איניא, מאי דכתיב? Cuz there's a pasuk, says a pasuk: עלו ההר והבאתם עץ ובנו הבית, it says לגבי the second Beis HaMikdash, you're going to come up, you're going to take wood, you're going to build a house, וארצה בו, I'm going to want it, ואכבדה אמר השם. The קרינן ואכבדה, it says ואכבד 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, ה דברים שיש בין מקדש ראשון למקדש שני. These are the five things that's the difference between the first בית המקדש and the second. Second, they're like ארון, כפורת וכרובים, the ארון and this top of the ארון and the כרובים, אש, the אש מן השמים wasn't there, two, שכינה 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, אמרי I'll tell you: אין, מיהו הוה. It was there, but סיועי לא מסייע, it just didn't work, it didn't come to accomplish anything, but it was there, the fire was there. So that fire lay under the מזבח, and it looked like a dog in the second בית המקדש. Now the

Gemara weiter: 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 that what is 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 doesn't eat. יש אוכלת ושותה, then you have fire that eats and drinks, that means it takes up fire, 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, and then there's a type of fire, no, we'll see soon, okay, and the a fire that fire that pushes fire further. ויש אש, אש אוכלת אש, and then there is fire that eats up the fire. The Gemara's going to give examples, where do we find them? יש אש אוכלת ואינה שותה, there's a fire that eats and doesn't drink, הא דידן, 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 don't, he doesn't want to eat, whatever is he satisfies when he, it doesn't take away his food, farkert, the food stays with him, but he feels always he needs to drink because the fire takes away... Feed a fever, starve a cold. Huh? It's a refrain, feed a fever and starve a cold. Feed a fever, that's that's What does feed a fever mean? Yeah. What does feed a fever mean? I don't know. That means that you should you should feed. Whatever happens is feed. So it becomes a tzarah. So it becomes feed a fever and starve a cold. But here how here we're saying, if you have a fever, fever will take up your all the It's the same. A fever is heat, it takes up your liquid, but it doesn't take away your solids. אוכלת ושותה, where do we see a fire that eats and drinks? דאליהו. When Eliyahu put the fire, put the korban on the mizbeach and the fire came down from heaven. See, if it says on the mizbeach, the fire on the mizbeach, what did he Well, here it says it did, we'll see in a second. He the mizbeach it did he drink it says. It ate and drank. Yeah. It says ותפול אש השם, when after he davent, the fire came from השם, ותאכל and ate up את העולה the קרבן, ואת העצים the wood, ואת האבנים the stones, ואת העפר the sand, ואת המים אשר בתעלה לחכה, cuz he made like a little canal around it and it was full with the water, it ate up the water. So by Eliyahu, it ate and drank. אוכלת לחים כיבשים, דמערכה, on by the mizbeach, it ate lachim and yeveshim, the the the things which are dry and things which are wet, because they put in the nesachim there and this and that, ate up, too. יש אש דוחה אש, there's a fire that pushes fire, Gavriel. What is the story by Gavriel? It says when Chananya, we learned that earlier, when of course, Chananya, Mishael, VeAzarya were thrown into the kivshan furnace 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 was there, go out of the oven, and it burned up all the people who threw them in. So here you had אש דוחה אש, it pushed the esh away. ויש אש אוכלת אש, דשכינה. There is esh that eats up esh, that's the Shechinah. Where do we find it? דאמר מר, we learned, it says the malachim came to to create an adam, a person, so the Eibershter asked the malachim, should I create? And they said, מה אנוש כי תזכרנו, why should you mention a person? It says the Eibershter put his small finger between them and he burned them up. And the malachim are also esh. This is the esh of the Shechinah that burnt up that esh. Okay, then the Gemara says, we said before one of the nisim in the Beit HaMikdash 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. We read in the גמרא, אמר רבי יצחק בר אבדימי, didn't רבי יצחק בר אבדימי say במוצאי יום טוב האחרון של חג, במוצאי, the end of Sukkos, which is במוצאי שמיני עצרת, and we know that on then that's when the Aibershter would 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 dealt it tilted. נוטה כלפי צפון, and if it moved to צפון, that means that which wind is blowing? The דרום wind. So, yeah. So, עניים שמחים, בעלי בתים עצבים. The opposite? I thought it would tell the which one is... No 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's a It means that it's going to bring a lot of rain. And if there's a lot of rain, פירותיהם מרקיבין. Rotten. 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 the צפון side, the wind is coming from צפון. Opposite: עניים עצבים, עשירים שמחים. The poor people are sad and the rich people are happy. מפני שגשמי שנה מועטין, because there'll be very little rain. ופירותיהם משתמרין, so then the fruit will not be rotten, they're able to put it away. So, they're able to hold it, and what happens? Then the the the prices go up. So, they're happy and the עניים are sad. How do you spell that? 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, calm wind, which is balance, which is It's not too too expensive, not too It's balance. נוטה כלפי מערב, if it goes to מערב, הכל עצבים, everyone was sad. Why? Why? Because if it comes from מערב, then it's going to ruin everything. It dries up the things that grow. Rashi brings from Gittin, ממילא there's nothing there, so everyone is going to be no food They won't make money and they won't have food, and so on. But in the meantime, what do we see? That the wind did That the The smoke did turn. We're saying one of the nisim was no wind could move move it, here it move moved it. The Gemara answers, דאזלא ועביד כי דיקלא. 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. Like we say, the strongest wind, the smoke stayed like a line, straight line, like a דיקלא. דיקלא like a palm tree, it's straight line, only thing is which way it turned. Sometimes it turned this way, sometimes it turned this way. That's what it is. We

said a minute ago, אמר מר, we said, כלפי מזרח הכל שמחים. If it turns to מזרח, everyone is happy because מערב wind is good. כלפי מערב, if it turns to מערב, the מזרח wind is bad, הכל עצבים, everyone is sad. Read the גמרא, ורמינהו, I'll ask you a kashya. It says like this, מזרחית לעולם יפה. The מזרח one is always good. מערבית, the מערב, לעולם קשה. It's always bad. רוח צפונית, the רוח מצפון, יפה לחיטין בשעה שהביאו שליש, for the wheat that already grew a third, this wind is good. קשה לזיתים בשעה שחונטין, that'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 שחונטין, when they're blossoming, וקשה לחיטין בשעה שהביאו שליש, it's bad for the חיטין. ואמר רב יוסף ואיתימא מר זוטרא, סימנך שולחן בצפון ומנורה בדרום. That the שולחן in the 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, the bread, that's the siman. That's once to come. And the מנורה, which had oil, which is olives, is in דרום, so דרום is good. הא מרבעא בדידיה והא מרבעא בדידיה. This one is good for this, this one is good for its own thing. But what do we see from here? Just to have an idea what Actually not. So, the she'eilah is, what comes out from here that מזרח is good. Before we said Here it says מזרח is good. מזרח is good? No, before we said if the if the smoke turns to מערב everyone is sad because it's Oh, that's if it's turning to to מזרח, it means that the smoke comes from מערב, that the wind comes from מערב. It's completely the opposite here. Yeah, yeah. The Gemara says, לא קשיא. הא לן והא להו. It depends on which people. מזרח is good for Bavel, because Bavel has a lot of water. But Eretz Yisrael, that's no good. It's dry. Yeah, it's dry. So, that's what it is. So, this one thing is Everything is so like, it's so dry. It's so like there's no moisture. Yeah. Yeah, I mean Yerushalayim is high up. So, there is no no יבש. There is no, huh? No humidity, right. When it says in the Maharsha, this is, this is from Bava Batra, דף כ״ה, this is Maharsha there, or that's the Gemara itself there? Which one? פרק ויעקב? Yeah. That was Maharsha. He said mefurash a פרק ויעקב. Stam, he said it. Yeah, it's peirush. Yeah, that's what it was. So, he's a peirush from Bava Batra on this. Yeah, but on the last thing only, on שולחן בצפון and the סימן. שולחן בצפון and מנורה בדרום. We finish the perek, so I think we could stop here. Otherwise the agadata here is very, very hidden. Wind? Very open that this is agadata. Yeah, open secrets. Desert. It's cool.