mention Nicanor, that Nicanor brought doors and there were nisim that happened to the doors. תנו רבנן, the רבנן learned, מה ניסים נעשו לדלתותיו? What kind of miracles happened to the doors of ניקנור? אמרו, they said like this, כשהלך ניקנור להביא דלתות מאלכסנדריא של מצרים, when Nicanor went to אלכסנדריא של מצרים to get doors for the בית המקדש, and he got doors, special doors. ובחזירתו, on the way back, עמד עליו נחשול שבים לטבעו, so there was a storm in the ים, and he was almost, the ship almost sank. He was allowed to go to מצרים? To get... Sure. You're not allowed to live there. Besides, he was, I don't even know if he was a Yid. ונטלו אחת מהן, so they took one of them, since they had to... what happens in a storm when there's too much weight? Huh? Yeah. I think he was not a Yid. No? Who's not a Yid? Nicanor. What was he doing in the בית המקדש? Friendly. Good. So he went special to get special doors and he got special doors there, but on the way back, there was a big storm. ונטלו אחת מהן והטילוה לים, so they had to get make the weight less, so they took one of the doors and threw it into the ים. Imagine, he worked so hard to get it. ועדיין לא נח הים מזעפו, the ים didn't stop from its storm. ביקשו להטיל את חברתה, so they were talking, they wanted to take the second door and throw it out. עמד הוא וכרכה, so he stood there, held on, hugged the door, אמר להם, and he said to the people, הטילוני עמה, throw me in together with it. I'm not letting you throw it. If you throw it in, I'll go with it. מיד נח הים מזעפו. Right away, the storm stopped. היה מצטער על חברתה, but he felt very bad that the other one got lost in the ים. כיון שהגיע לנמלה, when he came to the to the port, to his port, to the port של עכו, נמלה של עכו, היתה מבצבצת ויוצאת מתחת דפני הספינה. He saw it came out in the ים by this under the boat, in other words, it came along the whole time with the boat. ויש אומרים, בריה שבים בלעתו, so some say that one of the creatures of the ים swallowed it, ופלטתו לביבשה, and it spit it out in the יבשה, in the dry land. ועליה, אמר שלמה, for this Shlomo was מרומז when he said, קורות בתינו ארזים, the walls of our house are ארזים, ארזים are are cedar wood? בית המקדש. Yeah, בית המקדש, of our house, meaning of the Beis Hamikdash. And he says, רהיטנו, and and that that that לשון, it's like a רהיטים are are furniture, but there it means a door, רהיטנו ברותים. What's ברותים? אל תקרי ברותים אלא ברית ים. And there are two pshatim in this Gemara, meaning on this, that this a remez that the doors came from a ברית ים, that the yam made a brit with the Oibershter to give back the doors, and that's why he gave back, or there's another girsa, not ברית ים, but בריית ים. According to the second opinion, that it was swallowed by a beriah of the yam and then spit out, so this is the remez here.

לפיכך, therefore, כל השערים שבמקדש נשתנו להיות של זהב. All the doors of the Beis Hamikdash were changed to be gold. Because we know originally when they built the Beis Hamikdash, the second one, they were so poor, they only made the minimum that you're supposed to. As time passed on, and they got more money, they fixed it up, they made it more. And eventually, they changed all the doors to gold, חוץ משערי ניקנור, except the doors of ניקנור, מפני שנעשו בהם נסים, because these were special doors that miracles happened to the doors, so they left them. ויש אומרים, מפני שנחשתן מוצהבת היתה. Even though it was made of copper, it was by gilded, it was covered with gold. It was gold plate, I guess, the copper was plated with gold, so they didn't change it. רבי אלעזר בן יעקב אומר, נחשת קלוניתא היתה, it was a special kind of copper, והיתה מאירה כשל זהב, it shined like gold, so there was no reason to change it, it shined like gold. And this was Nicanor. And it was copper? Yeah, copper. ארזים? No, no, the לשון, ארזים, because it's קורות בתינו, קורות is ארזים, but it's it wasn't ארזים, it was copper, it was made of נחשת. Couldn't it be he was a Yid? Huh? Couldn't it be he was a Yid? So it means this, where does it say? Tosafos Yeshanim, Tosafos HaRosh. Nu, what? Because he... Why would you call him... He says, No, there there was two two... The Rebbe didn't say farbrengen, the Rebbe said it to somebody in yechidus. Oh, I see. In yechidus. So some say he said mentioned Nicanor, some say mentioned Herod. They... Somebody had a taanah and... Taanos on Lubavitcher Rebbe, anyway. So he came back, and the Rebbe sent... some place, he came back, and he told the Rebbe all the ta'anot they had. So, one of the ta'anot, so they had all kind of ta'anot, the Rebbe answered him everything. He says, אדרבא, זאלן זיי קומען, let them come and tell me if there's anything I do against Shulchan Aruch, because they are... point them in... So one of the ta'anot they had that they built then in Kfar Chabad the Beis Sefer Lemelacha, and they called it Beis ShaZaR. Nu, ShaZaR... He was a secular... Yeah, but he was בית הש... No, he was a a frei guy, not a פרומער, first of all, he came from, whatever, so they had ta'anot. So the Rebbe said, The Beis Hamikdash was called בית הורדוס. הוא בנה אותו. ווי קומט הורדוס צו שזר? Herod was a רשע מרושע. Herod killed, you know, and he called בית הורדוס. Some say the Rebbe also said to him ליקנער. How do they call the שערי ליקנער? ליקנער was a goy, how do they call him? A siman that because if the guy gave money and the guy did this or did this, he could call it, it's נישט קיין שאלה. Why did he call it ארזי לבנון? No, it's it's not פשוט פשט. Doesn't not talking about second בית המקדש, שלמה המלך. It's a remez, it's a טענה ארזים it's... The second the second, this was second. תנו רבנן, the Rabbanan have learned: בית גרמו, we learned that before already, but here the Gemara goes into details. The

family of גרמו היו בקיאים במעשה לחם הפנים, they were experts in making the לחם הפנים, ולא רצו ללמד, and they didn't want to teach it to anybody else. שלחו חכמים, and the chachamim sent, והביאו אומנים מאלכסנדריא של מצרים, they brought special experts from אלכסנדריא של מצרים, והיו יודעים לאפות כמותן, they could bake just as well as them. And in other words, if like this, it's only the secret by them, you're very limited in in who you could hire to get, so they wanted to have more people. So they got them and they fired the first guys. ולא היו יודעים לרדות כמותן, they could bake it like them, but they couldn't take it out. And what would happen? שהללו מסיקים מבחוץ ואופין מבחוץ, these guys would would heat up the oven from outside, I don't know exactly how they did it, but they would heat it from outside, and they would bake it from the outside. והללו, and these, מסיקים מבפנים ואופין מבפנים, they would heat up the oven inside and bake it inside. And what would come out the difference? הללו, פתן מתעפשת, it's a פשע. These new guys, their bread would צוברוקלט זיך, would would rot, it would fall apart. Inside the oven? Inside. When they took it out, yeah, it would fall apart. Because they They're the ones that baked it inside? Inside. But they didn't know how to do it. They didn't know how to Outside means it's on the perimeter of the oven? I guess so. I don't know how do they heat it outside, how do they heat the oven outside. They make pizza like that. Oh, yeah? Yeah. והללו אין פתן מתעפשת. Like maybe they did that also, I mean, but they baked it in such a way. No, the first ones are the are the Alexandria ones, so the first one it says they would do it outside, the new guys, and the old guys did it inside. Mimela, by the new guys it would fall apart. So inside is better, but they didn't know how to do, they were afraid, they didn't know how to take it out. So obviously it wasn't done so good. כששמעו חכמים בדבר, when the Chachamim heard it, אמרו, they said, כל מה שברא הקדוש ברוך הוא בעולמו, לא בראו אלא לכבודו, whatever Hashem created was only for His kavod, in other words, everything has to be the best. שנאמר, 'כל הנקרא בשמי ולכבודי בראתיו', whatever is called in My name, I made it for My kavod. Mimela, for the Oybershter, for the לחם הפנים, you got to make it the best. So they had to take back the old guys. וחזרו בית גרמו למקומן, so they had they took back the Beit Garmo. But how did they take them back? שלחו להם, the Chachamim sent them, ולא באו, they invited them to come back, they wouldn't come. You know, you fired us? Not coming. כפלו להם שכרן, so they doubled the salary, ובאו. They came. What was it? בכל יום היו נוטלין י״ב, till now they used to take י״ב מנה, I don't know for how often, every year, every month, I don't know. 12 maneh. והיום, כ״ד. Now they doubled it, became 24 maneh. A maneh is a hundred. And if you A year? It's a year? I imagine a year, but it doesn't say. Because it's so much to be for a month, or... רבי יהודה אומר: בכל יום כ״ד מנה. כ״ד, till now they took כ״ד. והיום, מ״ח. Took 48. אמרו להם חכמים, and the Chachamim said to them, מה ראיתם שלא ללמד? What's your reason, why don't you want to teach anybody? אמרו להם, they said, יודעים אנו של בית אבא, our family, our fathers knew, שבית המקדש עתיד לחרב, this בית המקדש will be destroyed, ושמא ילמד אדם שאינו הגון, maybe, if it'll become public, maybe a person who's not proper will also know how to do it, will learn it, וילך ויעבוד עבודה זרה בכך. Since that they used it in the Beit Hamikdash, he will go make the same type of Lechem Hapanim for avodah zarah. M'meila, we didn't want to give it. So there's a good reason. In other words, that it wasn't stam. Keep it in the family. ועל דבר זה מזכירין אותם לשבח. Huh? So, no, so we say these were guys were praised. And we give him double the secret to do? S'iz zikh alein. Nein, zei. Zei hobn gegebn? אבער זיי האבן מורא געהאט אז זיי וועלן דאס לערנען אנדערע, די אנדערע וועלן דאס נוצן פאר עבודה זרה. ניין, ווייל אזוי קען מען שעצן, משפחה, ס'איז געבליבן די משפחה. Hobn zei gegebn? Zei hobn zei gegebn. Ver hot gegebn dopl? Zei. Zei hobn gevolt kumen tsurik. You fired us, I am not coming. If you give us double, I will come back. They taught their children. They only taught their family. Yeah, only taught their children. Their family, yeah. So that's that's that's a good reason right there. Yeah, but still, maybe they didn't, maybe they'll meet more people. No, but they know some, okay, but they wanted to have more people to be able to do this. Somebody knows you're gezunt and all, you can't just have it so limited an amount, it has to be broader. It didn't mean teach it to the public, teach it to more people, there should be more. Wait. ועל דבר זה מזכירין אותו לשבח. There's one thing that they mention it for praise. We'll see later even what they said here was pretty good. But there's one thing you see that they were good guys.

שמעולם לא נמצאת פת נקיה ביד בניהם. They never in their house their children gave clean bread, supposed to be the best, best quality bread. Why? שלא יאמרו מלחם הפנים הם נהנים. Because they will see they get the best bread and they use the best techniques to make Lechem Hapanim, people shouldn't be able to say that, look, they're taking from the Lechem Hapanim. Lekayem mah shene'emar, to fulfill what it says, והייתם נקיים מה' ומישראל. You should be clean and basically it's the whole idea of mar'it ayin, but this is even more. Likh'orah, likh'orah people would say, now what do I care with others? Farkert, a ga'avah, I don't want people to look down at me. But the person who's a חסידישער איד, I have to do what I have to do. No, it's not a peshat. You can't say, \"I don't care what people say.\" You have to be clean that people should not be able to say any lashon hara on you. That's That's the right thing to do. So the פסוק והייתם נקיים מה' ומישראל, not only from the Eibershter, also from Yidn. ער האט געזאגט פת נקיה, אבער שבת פת נקיה, עס שטייט יום טוב מען עסט א בעסערע ברויט? איז א nafka minah? יום טוב מען עסט עס. אבער מען מאכט נישט קיין לחם הפנים. זיי האבן געמאכט לחם הפנים. It's only this family, so people would think that they took from the Lechem Hapanim. שבת האבן זיי געגעסן? So they should always make sure, so they never made the best quality bread in their house. That's a madregah, but it's for the inyan of והייתם נקיים, you should be clean. Yeah, the chachamim listened to them. The Chachamim gave them praise that they did this and the Chachamim praised them that this was the right thing to do. This was the first thing. We had last time two things. Beside this for the לחם הפנים, then you had the people with the ketoret. תנו רבנן בית אבטינס היו בקיאין במעשה הקטורת.

Beit Avtinas knew how to make the ketoret. ולא רצו ללמד, they didn't want to teach anybody else the special way. שלחו חכמים, the Chachamim sent, והביאו אומנין מאלכסנדריא של מצרים, they brought also experts from Mitzrayim. והיו יודעין לפטם כמותן, yeah, they could put it together like them, אבל לא היו יודעין להעלות עשן כמותן, כמותן של בית... אה, כמותן. But they didn't know how to put in, there was a certain grass that you put in called מעלה עשן. You put that in it would make it smoke, but the smoke של אלו של אלו מתמר ועולה כמקל, by the old ones, the original ones, the smoke would go up straight, mamash like a straight stick, ושל אלו מפציע לכאן ולכאן, and the second guys, the smoke would go from this side to this side. That was a nes. The nes was they had the דרך כלי קדש? They did it gashmiyut. No, I imagine, a תקיע, you ask me a she'eilah, I imagine that the thing itself went up straight normally. If it would go a wind, so that has nothing to do with מעלה עשן, the wind could blow it. The nes was that the wind didn't blow it. But normally when it's by these guys, if the wind didn't blow, it smoked. Smoke goes always. So the nes could be that when it when the wind when the winds blew, it תקיע didn't move. By the By the second? By the first! Wait, that's what I'm saying. By the first, the nes was that it didn't blow with the wind, but normally that it went up straight that was because they knew how to do it. That was the koach of the of the מעלה עשן. Maybe it's the quality of the מעלה עשן. They had a different quality. They have a different quality of the מעלה עשן. Yeah, but they didn't want to say because they didn't know the percentage or the proportion. In other words, if it wouldn't be for the nes, even theirs would blow in the wind. Theirs, yeah, theirs went with the wind... Theirs, no, theirs without a wind, theirs never, went... By the original ones, by the original ones, they made it in such a way that the smoke went up straight. Now, there was a nes that even when there was a wind, it still stayed straight. So by the first ones, it without the nes, it would have blown all over? No, by the first one, without... by the wind, yeah, yeah. Without the nes, by the wind it would have blown, right. And the gashmiyut was without a wind. By the second was without a wind, it went מפציע לכאן ולכאן. Why you say that? Because otherwise there's a kashya. I had that same kashya. Because it says that there was a nes, that that's what's praiseworthy. No, I imagine! I imagine. It's a good question, you get a good answer. Not because of that, it's a very good answer, you don't know if it's right. You don't know if it's right. וכששמעו חכמים בדבר, when the חכמים heard this, אמרו, they said the same thing, כל מה שברא הקדוש ברוך הוא לכבודו ברא, whatever He's created is for Him, שנאמר, כל פעל ה' למענהו. למענהו, whatever ה' did is for Him. So, if there is a possibility to make it nice, you got to get it for der Eibershter, so you got to get them back. וחזרו בית אבטינס למקומם, so the Beit Avtinas came back. And the same thing happened, שלחו להם חכמים, the Chachamim sent for them, ולא באו, they didn't want to come. כפלו להם שכרם, they doubled their salary, ובאו, they came. וכל יום, the same thing, וכל יום היו נוטלין י\"ב מנה, till now they took 12 מנה, היום כ\"ד, now they took 24. רבי יהודה אומר, says, בכל יום כ\"ד, originally they took כ\"ד, 24, והיום מ\"ח, now they took 48. אמרו להם חכמים, the Chachamim said to them, מה ראיתם שלא ללמד? Why don't you teach it? They gave the same reason, אמרו להם, they said to them, יודעים היו בית אבא, our fathers' home, our fathers knew, שבית המקדש עתיד ליחרב, is going to be destroyed, ושמא ילמד אדם שאינו הגון, maybe this will learn somebody who's not proper, וילך ויעבוד עבודה זרה בכך, will go worship עבודה זרה. וממילא, that's why they didn't teach it. ועל דבר זה, now he's going to go to the next thing, there's something that they did, מזכירין אותו לשבח, חכמים mention them for good. ומה הוא? So what? שמעולם לא יצא כלה מבושמת מבתיהם, never did a כלה go from their house, וכשנושאין מאוחר ממקום אחר, no no, מבתיהם, they never would come out with with perfume, with smelling good. וכשנושאין נשים ממקום אחר, and if they would marry women from another family, from other people, מתנין עמה, they would make a condition שלא תתבשם, she should not put on perfume. Why? שמא יאמרו ממעשה הקטורת הם מתבשמין, cuz if the if the קטורת smelled so good they'll think, maybe these are the people that make the קטורת, maybe they took it from there. לקיים מה שנאמר, to fulfill what it says, והייתם נקיים מה' ומישראל, to be clean. And the Chachamim praised them for behaving this way, being extra careful that no one should have an havah amina. So, it proudly shows a person does something that some people might think that you stole it or you're something, they're very careful. Probably hard for their daughters to get a shidduch. Probably, yeah, it must have been rich to make so much money, so they probably gave them other things they put on, like jewelry, they did other things, they compensated for for 48 maneh! 48 hundred! מנה is a hundred. Now מנה is, I don't know exactly, זוזים, whatever, but it's a lot, it's a lot of money. Equivalent to? I don't know. Tanya, it says in a ברייתא,

אמר רבי ישמעאל, רבי ישמעאל said, פעם אחת מצאתי אחד מבני בניהם, once I found one of the einiklach, one of the grandchildren of this family. Probably it wasn't hard to find. אמרתי לו, why, okay, men don't wear perfume anyway. A new thing nowadays, cologne. But some people come into shul and you have to make a bracha, borei minei besamim. Oh, ברכת הנהנין, shvach. Anyway, so he found him, אמרתי לו, I said to him, אביך ביקש להרבות כבודם ולא רוצה למעט כבוד המקום, your parent, your forefathers wanted to make their כבוד, they kept the secret to themselves, they should have the כבוד, umimeila they wanted to be ממעט, minimize the כבוד of der Eibershter. What happened? עכשיו כבוד המקום במקומו עומד. They burned the קטורת. At last week's shiur. So b'foal, what happened? כבוד המקום במקומו עומד. בית המקדש got destroyed, but der Eibershter's כבוד didn't get less, der Eibershter's כבוד is the same. והמקום מיעט כבודם, and your כבוד is not is not there, because now you're not doing the קטורת, so mimeila your מקום is not okay, your כבוד, I mean, is not. Okay, we'll stop here. Yeah, okay.