Moshe Rabbeinu gave to Shevet Levi that they bring קטורת to your nose, they bring קטורת to ד', וכתיב בתריה and after that it says ברך ה' חילו, Hashem will bless his possessions. So we see that קטורת is connected to blessings, to blessings of money. But i hachi if so עולה נמי. He brings the קרבן עולה, same things, כתיב because the same פסוק it says וכליל על מזבחך. He brings קטורת and כליל, which is כליל is the קרבן עולה, and then it says ברך ה' חילו. אמר ליה הא שכיחא והא לא שכיחא. So it's probably more something that's not as common. To bring a קרבן עולה, they brought hundreds of קרבן עולות a day, but to bring קטורת was only once a day. Twice a day, you know, once in the morning, afternoon. So would you think that the Torah gave a segulah for עשירות something that's common like something that so many times happened, everybody would become rich all of a sudden, because you do it so many times. So mistama if you have a choice of the two, סתמא is the one that's not done so often. So that's like קטורת, so קטורת is a segulah for עשירות. What was it, was brought in the afternoon - Once in the, say it in the davening every morning, once בבוקר, מחציתה בבוקר מחציתה בערב. Was it the same person? Always a different person, always a different person. Did they ever run out of people? It says מימיהם לא שנה. Never happened they should have the same person do it twice, it says. So yes, always new Kohanim would get. I mean new Kohanim joined, became bar mitzvah, whatever. Yeah, they only worked in the Beit Hamikdash two days a year. Huh? Each Kohen had one chance to become. Yeah, and what if every Kohen even had a chance? They made a גורל then maybe some guys never even got the גורל.

אמר Rava, Rava said, לא משכחת צורבא מרבנן דמורה, Rabba says you don't find a talmid chacham which will be able to פסקן שאלות, אלא דאתי משבט לוי, he must come from שבט לוי, אי משבט יששכר, or Yissachar. Why? לוי דכתיב it says יורו משפטיך ליעקב, that they are the ones that pasken the dinim, ויששכר דכתיב it says ומבני יששכר יודעי בינה לעתים, that from Yissachar came those that know the times לדעת מה יעשה ישראל, to know what Yidden do. In other words, the the קידוש החודש and חשבונות the בני יששכר knew it the most. So they are the ones that pasken. פריך הגמרא ואימא נמי מיהודה, maybe also from יהודה דכתיב it says יהודה מחוקקי. מחוקקי means the ones that make the halachot. So the גמרא, לא, אסוקי שמעתתא אליבא דהילכתא קאמינא, we're not talking about stam knowing how to, knowing halachot, but to be able to have אליבא דהילכתא to come to a good decision, and that was more by Shevet Levi and Shevet Yissachar to decide. The other ones, they knew, they were able to, Shevet Yehuda knew a lot of lamdut, but the psak din... Actually, the Gemara it says that there was a person who used to say דון דיני, always let's look into the דין, שמע מינה מדן קאתי. Everything is according to the שבט, here Yissachar. אמר רב אבא, Rav Abba says, ואיתימא Rav Acha bar Chanina, and some say it was רבי יוחנן, אין מנסכין מים בחג אלא בתמיד של שחר. You only pour water, Sukkos we pour the water by the korbanot, but you don't pour it all day by many korbanot, only by one, תמיד של שחר, the תמיד of the morning.

אמר רב אשי, so Rav Ashi said, אף אנן נמי תנינא, we learned it, I'll show it, it says in the Mishnah. It says like this: ולמנסך אומר, they said to the person that was מנסך, the one the kohen who would do the ניסוך המים, they would say to him, הגבה ידך. The Sanhedrin would tell him, when you do it, do it high up, so people should see what you're doing. שפעם אחת נסך צדוקי אחד על גבי רגליו, one, the צדוקים don't hold of ניסוך המים, because it's not written in the Torah, and they don't believe in תורה שבעל פה. So once there was a כהן גדול was a צדוקי, no one knew, he was a hidden צדוקי, but he didn't want to pour. So what he did was instead of pouring into the place where he was supposed to, he poured on his feet. So from then on, they said do it so high you could see. But people noticed it, ורגמוהו כל העם באתרוגיהם, all the Yidden stoned him with their etrogim. Whenever I say that, I don't know if they killed him or not, whatever, but it says they stoned him with etrogim. According to one peshat, yeah. Yeah, Yannai Hamelech. But why does the Gemara bring a re'ayah from here? That why does it say there that they stoned him with their etrogim? Why is it, if they stoned, what's the difference if they threw etrogim at him, they threw balls? To tell you that this happened at the time when you have the etrog.

When do you have the etrog? In the morning. You don't go around with the etrog all day. So that's why from here he says is a re'ayah what we said before, that the water is poured by תמיד של שחר in the morning, the re'ayah is from here that they were holding, their all people holding their etrogim. And what did they do afterwards? Not from a re'ayah. So maybe he didn't know, but he says, we have a re'ayah to you. From a Mishnah? From a Mishnah. Yeah, from the Mishnah, סוכה דף מ"ח. Huh? So he probably knows. Maybe he took it from there too. He didn't bring the re'ayah, he brought the re'ayah. What did they do when they threw away their etrogim? They went to the backyard and got another etrog. No, I'm saying How do they they ruined their etrogim, what happened the next day? So they had only one? Well, a few. No, I assumed they went and got more. I mean, that's הגם בארץ ישראל is not a place of etrogim. Now it's a place they planted and this, be'etzem, it's not one of the fruits שנשתבחה בהם ארץ ישראל, no, you have a few minim. They took it from Italy, they brought there, they did and they planted. 100 years ago very few, they didn't have etrogim growing. The last day of Sukkos? Huh? It was the last day? I also was thinking maybe it was the last day, maybe it was Hoshana Rabbah. Yeah, maybe Hoshana Rabbah. הגם, no, it must be the first day, because Because in those days they only bentched etrog once, and only the first day. בית המקדש they bentched etrog every day. So, could be, but it says in Yerushalayim, Beit Hamikdash you had every day. So maybe this they kept they had this could be in the middle of Sukkos also, because this was done in the Beit Hamikdash. So in the Beit Hamikdash says you have seven days d'oraita, because the pasuk says ולקחתם לכם ביום הראשון, so if you take on the first day that the עסק the lulav, and then it says ושמחתם לפני ה' אלוקיכם שבעת ימים. So the same thing, לפני ה' אלוקיכם, which is the בית המקדש, לפני ה', there שבעת ימים. So there it could be there it was. But it could be the last day anyway, I mean... So זאגט די Gemara ווייטער: תנו רבנן, the רבנן have learned:

מעשה בשני כהנים, a story with two כהנים ששניהם היו שווין, they were both the same, they were both like together, ורצין, they were running ועולין בכבש, and they were running up to the כבש. Okay. And they wanted to do one of the עבודות. קדם אחד מהן לתוך ארבע אמות של חברו, so one of them had managed to get ahead of him four אמות. What did the other guy do? No, נטל סכין, took a knife ותקעה בלבו, and he stuck into his heart. Wow! He killed the guy. Killed him? Yeah. To get ahead of him? To get the... No, because the other guy got ahead of him. So he in order to get ahead of him because the other guy got ahead, so he chapped and he killed him. Road rage. Huh? Road Road rage. Road rage, right. Yeah, yeah, yeah. In those days. Yeah. Now, to which עבודה were they fighting for? That's the end of the story? No, wait wait. Which עבודה were they fighting for? I would imagine this would have been for the קטורת, but what are they doing on top of the כבש? So it wasn't for the קטורת. קטורת is not Huh? Yeah, but why were they fighting for that? For this they were fighting, they want to get rich? I mean, I'm saying it must have been that they were fighting for other things, but... Huh? It must have been כבוד. Yeah. כבוד is high on... Okay,

עמד רבי צדוק על מעלות האולם, so Rabbi Tzadok got up on the steps of the אולם, there were steps there, ואמר, and he spoke, made a speech. He said, אחינו בית ישראל, my brothers, Yidden, שמעו, listen, הרי הוא אומר, the פסוק says: כי ימצא חלל באדמה ויצאו זקניך ושופטיך, if you find a dead body in the ground, so the זקנים, the elders from the city, can come, and they have to measure the city to see which is closest, and see who brings an עגלה ערופה. אנו, ושופטיך, אנו על מי להביא עגלה ערופה? So who of us has to bring, they have to measure who is responsible? על העיר, is it from Yerushalayim, from the whole city? או על העזרות, or maybe the the the Beis Hamikdash has to bring the עגלה ערופה? And he gave them this speech. געו כל העם בבכיה, they are all crying. בא אביו... Wait, I don't understand. What he's asking really, he's not He's not about this because it's Wait, wait, wait, this is what he said: בא אביו של תינוק, came the father of this guy who stabbed תינוק he calls him, he was a young guy, ומצאו כשהוא מפרפר, he saw him he was still not dead, he was still Shaking. shaking. ואמר להם, he said to them: הרי הוא כפרתכם, he's your kaparah, he's going to be like you know, it's a לשון, זאל זיין א כפרה, אבל עדיין בני מפרפר, but at least, he was trying to say, but at least my son is still not dead, ולא נטמאת הסכין, he took a knife, which knife? A knife from the כלי שרת, but at least if he stabbed him and he took it out when he was still alive, the knife didn't become tamei. ללמדך, to teach us, שקשה עליהם טהרת כלים יותר משפיכות דמים. What they cared more about was the כלים should not become tamei more than the murder. And why did this? The father was a kohen, so the father was part of the So he said: At least, Baruch Hashem, it's a terrible thing happened, Baruch Hashem, this knife didn't become tamei. That was more important. וכן הוא אומר, we have another re'ayah, it says: וגם דם נקי שפך מנשה הרבה מאד. It says Menashe did a lot of terrible aveirot and also he spilled a lot of blood. What do you mean also he spilled a lot of blood? As if that's secondary. So, it shows that other things are more important. Then עמד רבי צדוק על מעלות האולם או בהר הבית? Oh, so the Gemara asks: We said before Rabbi Tzadok got And he said, who's the one that's supposed to bring the עגלה ערופה? What do you mean? וכי ירושלים בת אתויי עגלה ערופה היא? Yerushalayim is a city that brings עגלה ערופה? ותניא, it says in a ברייתא, עשרה דברים נאמרו בירושלים, ten things were said about ירושלים, וזו אחת מהן, this is one of the things, אינה מביאה עגלה ערופה. Other cities bring an עגלה ערופה if they're the closest, Yerushalayim does not bring an עגלה ערופה. והא, he said another kashya, that's the kashya you probably'd ask, when do you bring an עגלה ערופה? לא נודע מי הכהו, if you don't know who killed him. You found a dead body, you don't know who killed him. והכא נודע מי הכהו, we know, they saw who killed him. אלא, the reason the Gemara says he didn't mean it, he didn't mean seriously you should bring עגלה ערופה when he asked who does it come from, אלא כדי להרבות בכיה בישראל. He wanted to me'orer the people, he wanted them to cry so he started to speak. So he probably said more than just these few words. For one person who's going to bring עגלה ערופה here, he dramatized it. What's going to happen here, it's terrible, and the Yidden started crying. That's what he wanted. Then it says בא אביו של תינוק, then the father of this boy came, what did he say? That thank God, Baruch Hashem, he's still alive, umemeila the knife didn't become tamei, so it shows us that they were more they cared more about the tumah of the knife of the keilim than the murder. פרעגט די גמרא, איבעיא להו, what ask a שאלה, הי מנייהו חמירא? What does it which one was more chamur? He says this is what it means: Is it שפיכות דמים אודזילא וטהרת כלים כדקיימא קיימא? Meaning like this, originally they were careful they were they cared about murder, they cared equally about becoming tamei. And now what happened? They became more lenient, more not lenient, mezalzel, more how do you say it? More mezalzel. No, mezalzel means not caring, belittling. They belittled the inyan of murder. But the inyan of tumah didn't become better. They were always worried about tumah, but they were always worried about murder. What happened now? The tumah stayed the same way, and what happened now is they stopped caring so much about murder. או דילמא, maybe the opposite, שפיכות דמים כדקיימא קיימא. They cared before about murder and about tumah, and now they continued caring about murder, אבל טהרת כלים היא דחמירא. What happened now they became more caring about this, of keilim. So not the pshat that the caring about murder went down, caring about keilim went up, or the other way was different, the other way was that caring about murder went down. So the גמרא תא שמע, I'll show you I'll answer you the question. מדקא מותיב תלמודא, this means the Gemara brings that ra'ayah from a וגם דם נקי שפך מנשה הרבה that he murdered all the people. It says also he murdered, so ra'ayah, שמע מינה שפיכות דמים אודזילא וטהרת כלים כדקיימא קיימא. It shows we're showing that שפיכות דמים went down because the pasuk says also, similar that that went down. So it's not the pshat that certain things became better, more important. Certain things became less, שמע מינה that that's like it became less. That's the end of the perek. זאגט די גמרא ווייטער,

אמר רב ספרא the next פרק, Rav Safra said, צלותיה דאברהם מכי משחרי כותלי. When did Avraham daven mincha? As soon as the wall became black. Like this, like this, the mizrach wall face. In the morning, the sun comes from mizrach, so it goes and goes and goes. So what happens is now the shade, the shade if anything, the sun is here, the shade is on this side, if there's a wall, shade on this side. Then it comes all the way to the middle. The moment it starts tilting to this side, now the shade is on the other side, because the light is here. The moment this side started getting black, that's the moment he davened, which is chatzot. A minute after chatzot he used to daven mincha. אמר רב יוסף, so וממילא he wants to say we should do the same. So רב יוסף, אנן מאברהם ניקום ונגמור? We should learn from Avraham, how could we compare ourselves to Avraham? אמר רבא, How do you know when it's chatzot? Now we know, we look at the watch, we know it's chatzot. They didn't know, so they looked at the wall, so as soon as the wall got black on one side. It had to be, no? So Rava said, what's your problem? תנא יגמור מאברהם ואנן לא גמרינן? The Tanna learns from Avraham, we can't learn from Avraham? Where do we see the Tanna learns from Avraham? דתניא, it says, וביום השמיני ימול בשר ערלתו, it says on the eighth day you should do the ברית מילה, מלמד שכל היום כשר למילה, shows the whole day of the eighth day is כשר, אלא שזריזין מקדימין למצות, זריזים should do it as early as possible. Where do we know it from? From אברהם, שנאמר וישכם אברהם בבקר אל המקום אשר עמד שם את פני ה׳. Avraham woke up in the morning, so we see Avraham was zerizim makdimim, so we do the same. So וממילא, so why shouldn't we, so we see we're learning from Avraham. You can't say we can't, how could we learn from Avraham, Avraham was better. We see we could, so why can't we learn here too? אלא

אמר רבא, רב יוסף הכי קשיא ליה. Rav Yosef had a kashya, a different kashya. תנן, it says כל ערב פסח שחל להיות בערב שבת נשחט בשש ומחצה, if Erev Pesach was on Friday, so you want to and you need to bring the korban Pesach, you want to make the korban tamid as early as possible, and the korban tamid had to be in the afternoon. So when would they do it? Six and a half hours. That's when they would shachat it, and נקרב, it took an hour till they were מקריב it, שבע ומחצה. The question is, אויף נשחט בשש מאכט ער א קשיא, why didn't they do it right by chatzos, as soon as it turns dark, like Avraham? So Gemara says, מאי קושיא, what's the kashya? דילמא כותלי דבית המקדש, בשש ומחצה מישחרי. Maybe the way the walls of בית המקדש was, that it was a little tilted, so it only started getting black half hour later. משום דלא מכווני כותלי, because it wasn't exact in the middle. אי נמי, שאני אברהם, another thing says, maybe by Avraham that he did, it was different, דאיצטגנינות גדולה הויא בלביה. Avraham was a big, he knew exactly the stars, so he was able to be mechaven exactly, but maybe we can't. The Gemara is a little short thing, but not here. Yeah, yeah. There's other things, though. That's not good. Come on, here.