middle of ל״ד. No, no, ל״ד, but in the middle. Here. אמר רבי עקיבא. I'll pay for it. אמר רבי עקיבא. No, be better because you should get in shul with me. You should, you should. You're wrong, by the way. It wasn't because they wanted to keep They didn't want You say ל״ד. אמר רבי עקיבא, yeah. Middle here, אמר רבי עקיבא. Rabbi Akiva said, שח לי רבי ישמעאל בן לוגא, רבי ישמעאל בן לוגא told me, פעם אחת יצאתי אני ואחד מבני בניהם, once me and one of the grandchildren of this family who used to make the קטורת, came out לשדה ללקט עשבים, we came to a field to collect grass. וראיתי שבוכה ושוחק, I saw he was crying and laughing. ואמרתי לו, so I said to him, מפני מה בכית, why did you cry? אמר לי, he told me, כבוד אבותיי נזכרתי. I reminded myself of the kavod that my forefathers had, that they made the קטורת and they had a lot of kavod, I remembered, and now it's not there, so I cried. ומפני מה שחקת, so why did you laugh? אמר לי, so he told me, שעתיד הקדוש ברוך הוא להחזירה לנו. I laughed because I know the Eibershter will bring it back, so I'm happy. And then he said, ומאי ראית, what did you see that was מעורר you to start thinking about, you know, your father's kavod and that, yeah, what happened? What did you see now? אמר לי, he said to me, מעלה עשן כנגדי. I saw the grass which is called מעלה עשן, which was a special trick that they had how to make the the קטורת, that make it go up straight, when I was walking here in the field, I happened to see that grass. So mimela, it reminded me. מעלה עשן was to make it go up, not to to not so very straight, it was a nes that made it straight, right? That's what we spoke about yesterday. No, so the other guys couldn't do it, and they did it, it's a difference. Right, but it wasn't the מעלה עשן that made it straight. מעלה עשן, the way they put it in, made it go straight. And that was that even if the nes was that even if there was a wind, it still kept straight, that's the difference. Anyway, so he said to him הראהו לי. You said you saw here in the field the מעלה עשן, show me! Which one is it?

אמר לי, so he said, שבועה היא בידינו, there's a שבועה by us in the family, שאין מראין אותו לכל אדם, we don't show it to anybody. It's all part of the secret that no one even knew what the grass מעלה עשן is, so when it was there, he wouldn't show him which one it is. אמר רבי יוחנן בן נורי, רבי יוחנן בן נורי said, פעם אחת מצאתי זקן אחד, once I saw this old man, ומגילת סממנין בידו, I saw a מגילה, a parchment, with different ingredients on it. ואמרתי לו, I said to him, מאין אתה? Where are you from? In other words, where, בדרך סתם, so where do you come from? אמר לי, he said, מבית אבטינס, I'm from the family of אבטינס who brought the קטורת, אני. ומה בידך? What do you have in your hand? אמר לי, he said, מגילת סממנין, I have the מגילה of all these ingredients that they use in the קטורת. הראהו לי, he asked him show it to me. Yeah, the recipe. אמר לי, he said, כל זמן שבית אבא היו קיימין, as long as my forefathers were alive, which means they want there was a בית המקדש, לא היו מוסרין זו לכל אדם, they wouldn't give it, they wouldn't show it to anybody. ועכשיו הרי היא לך. Now that there is no בית המקדש anyway, I can give it to you. אבל הזהר בה. He showed it to me. He showed it to him, I mean, showed it to him, but he remembered it. And he said, but be careful. Don't, you know, don't just throw it around, tell everybody, but he didn't, he didn't mind showing him. וכשבאתי וסחתי דברים לפני רבי עקיבא, so when I told it to רבי עקיבא, אמר לי, he said to me, מעתה אסור לספר בגנותן של אלו. From now, till now we spoke bad about these families, from now on, we shouldn't speak bad of these families. First of all, you see that now they're not hiding it, and the reason they hid it was because they didn't, like we said before, they gave an excuse because they didn't want it to be used for avodah zarah, so we should stop, we should No, answer, I don't mean excuse, they gave an answer why they did it. So ממילא, so No, דוקא was that they didn't use, their own their own family didn't use it, but besides that, no, but besides that, but they didn't want to teach anybody, that's what's the complaint against them? Why don't you want to teach anybody? So that because it might come to avodah zarah. Legitimately? Yeah, legitimately, so they didn't want it to. So now we're told not to talk about them? No, now that he says that you see that they're serious guys, והראיה now he even gave it to him, so now I could speak good. Did it ever happen of things coming to avodah zarah in this? I guess so. Not only happen, we know that they used for avodah zarah everything that they used for the Beit HaMikdash. Yeah, whatever they did in korbanot, they did over there. That's why wine, they used to pour wine for the avodah zarah, you catch it, all their things that they brought. We

even find like this, why is wine that's cooked over is is no problem by a goy, why? Because wine that's cooked is pasul for the mizbeach, and because it was pasul for the mizbeach, they פסל'd it for avodah zarah. So they wouldn't let the wine that was cooked used for avodah zarah, and since the wine that we're it's asur nowadays is connected to the יין of avodah zarah, it's not really, because nowadays what's asur? If a goy touches it. That's סתם יינם, that's יין נסך, not סתם, but look at it in Kabbalah. You see, so even though the the issur that we have in wine has nothing to do with avodah zarah, החמירו the issur not to drink goyishe wine because you might come to marry them. What about So that's סתם יינם. Nevertheless, סתם יינם is in the category of the wine that's asur for avodah zarah, and by avodah zarah, they didn't use for avodah zarah any wine that was cooked. Why didn't they use any wine that was cooked? Because wine that was cooked was asur for the mizbeach, because they used to copy everything that we had on the mizbeach. That's what they're afraid, if we're going to tell them how to make the ketoret, they'll do that. Not to drink wine, like wine by them, why wouldn't they touch the wine? That, I don't mean we're sitting with goyim. Any wine that is touched by a goy is asur, why? Because we want to stay away from the goyim. To be in a mesibah of goyim, that's something else, that's even kasher wine. So then according to that explanation, then if it's cooked wine, it should also still be asur. That's why he said the chachamim, when they made this wine asur, they didn't make like it's a new thing that doesn't exist. They connected it to the issur of of avodah zarah, of יין נסך. And because by יין נסך it's asur, they didn't asar it by סתם יינם neither. What kind of avodah zarah did they do? What kind Huh? What, I know all kinds of avodah zarah. I mean, it happened in the first Beit Hamikdash or the second Beit Hamikdash, in those Well, the chachamim made it, it was at the time of the second Beit Hamikdash. סתם יינם is No, the יין נסך is the first Beit Hamikdash also, yeah. Yeah. This Gemara talks about the This is the second, this is all the second Beit Hamikdash. Second Beit Hamikdash, yeah. Yeah, if the goyim would know how to do it, they would do it for avodah zarah, because they tried to copy the Beit Hamikdash. You mean today Huh? The beginning of of Yeshu That's he he That's the second בית המקדש? No, he was at the end of the second בית המקדש. He was mamash the last few years. But this is before. This is all before. It's hard to see, because the whole idea by them was no more mitzvot. That's something else. They were Yidden, actually. The first followers of Yeshu were Yidden, and they they something else. Why would they want to copy these things that we do if Not they, they were not the ones copying. Avodah zarah, no, the people who worshipped avodah zarah. Way before. Not way before, right before them. One of the maalot that the credit we give to him is that he pulled people away from avodah zarah. He got them the wrong idea anyway, but they stopped worshipping avodah zarah. That's something the Rambam says, that's a maalah. Says, why did the Eibershter send Yeshu, to pull people away from avodah zarah? And why did he send מחמד, המשוגע הזה, this is Muhammad, also to pull away? That's like looking at the bad that it has a certain part of good. What was different about the the the recipe that that they had from what we see in the Chumash? How how to mix it, not only the recipe. Yeah, how much proportion, how much this, yeah, yeah. No, it says how much to put in, but then what do you do with it? What do you put in first? What do you put in second? When you make a cake and there's a recipe, there's a seder. You can't just take them all and mix them in and make some, you've got to put this in, huh? Yeah. So the maalot yet. Anyway, כאן אמר בן עזאי, from this thing Ben Azai said, Ben Azai said, from what we said before, that they first didn't teach to anybody. Mimela, they the chachamim brought in new guys, and it didn't work and they did they beg begged got it back to them, from here they say, I can see, בשמך יקראוך, ובמקומך יושיבוך, you're going to be called by your name, they'll put you in your place, ומשלך יתנו לך, you'll only get yours, ואין אדם נוגע במוכן לחבירו, a person cannot take away, touch something that belongs to somebody else. The Eibershter says, don't think as you're going that someone is going to take away from you. The best re'iyah is over here. It was their job, and they tried to take it away from them, s'iz nisht gegangen, they got it back. Saying that Hashem won't allow it. Hashem won't allow it, yeah, you know, don't be afraid. That אין מלכות נוגעת בחברתה אפילו כמלא נימא, even if one malchut will take away from another malchut, never. Even for one a hair. When the time comes for that malchut to lose, then the Eibershter will make it. You can't say So in other words, don't be afraid, this is no one's going to take away anything from you. Is that about business too? Huh? That's what we said before, no. אין אדם נוגע במוכן לחבירו, that there's nothing takes away. Huh? Why are there dinim for somebody, why do they know stealing? Everything like that, no. It's always that she'eilah. Like a person, what they come, it's there's dinim what you're not allowed to do, but there's telling the person that he should know that it's not going to take away. It fits to what we what about Shabbat. The person who steals, he gets punished because he chose to do something wrong. The person that was stolen from knows that the Eibershter wanted him to take it away. If the Eibershter wouldn't want it he should lose it, he would never lose it. Zogt

די Gemara vaiter, Ben Kamtzar, we said we we learned before that בן קמצר לא רצה ללמד על מעשה הכתב. Didn't want to teach the writing. So the Gemara says, what is the writing? אמרו עליו, they said on him שהיה נוטל ארבעה קולמוסין, he would take four pens, בין אצבעותיו, between his fingers, which really means between five fingers. Four fingers there, could not, a לשון חמש, like four is three pens, but it's five fingers. Between five fingers, four pens. אם היתה תיבה של ד׳ אותיות, he seen that there was a word of four letters, היה כותבה בבת אחת. He would write it together. This means the word means that Hashem's Hashem's Name, with one thing he would write יו״ד ק״ה וא״ו ק״ה. So it's only Hashem's Name he would write? The לשון is any four words, the the but the Rashi says, I think Rashi, but anyway it was the Hashem's Name. What we learned before was definitely Hashem's Name. Yeah, Rashi says. והיה קושר ד׳ קולמוסין בד׳ אצבעותיו והיה כותב שם, שם של י-ק-ו-ק, ביחד. ביחד. לשון הגמרא is five four letters, it could be only the שם, I don't know. אמרו ליה, they said, מה ראית שלא ילמד? כולם, מה ראית שלא ילמד? What made you not As we said, he didn't want to teach either. כולם מצאו תשובה לדבריהם. The others, one that didn't want to teach the קטורת, the לחם הפנים, they gave a good reason. But קמצר לא מצא תשובה לדבריו. But קמצר didn't give an answer, he didn't have an answer. על הראשונים נאמר: זכר צדיק לברכה, so those that they gave a good answer, we remember them for a berachah. And על בן קמצר וחביריו, him and his his guys, the name of it ושם רשעים ירקב. The name of the רשעים should be rotten. Why did anybody else have to learn how to do that? This was for the And where did they have And when would he have to do that? When would he have to write it? Only by the by the sofer, right? In the בית המקדש, I mean, you know, to write the... Is the same, but the קמצא... like קמצר... There's a maalah to write it with all at once, with four, but you don't have to, right? You don't have to, but there's a maalah, so why didn't you want to teach that maalah? Kavanah, the maalah is the kavanah... That's all. That had to be done like that. Yeah, but they did it. He was writing a ספר Torah like this? He writes Some letters. But why would they write that י-ק-ו-ק? In the Beit HaMikdash? In the Beit HaMikdash, no problem. No, tefillin was... No, that's what he did. It rules through a Sefer Torah... He was that a sofer, and he would be able to write like this came, and it's far as kavanot, and this it's important that if you can have all of, all one shem. A sofer. Yeah. But he was bad, he didn't want to teach, so they said ושם רשעים ירקב on him. He doesn't have an excuse. In a Sefer Torah ח is not like a ח. So, okay, so how do you write a ה? Well, yeah, and if not a Sefer Torah, what's the difference? Those writings was anyway כתב אשורית, the writing, the letters were the same. Each letter it has so much paint... Yeah, yeah, okay, but that that's the whole kuntz, no? It's a kuntz to write them all with the proper attention, and all was b'vat achat! To have the whole שם בבת אחת. So he doesn't have the same excuse? He didn't have any excuse. He didn't give any reasons why he didn't want to teach. He just didn't want to teach it, he wanted to be the gantze yichus, he wanted to be the gantze mentsch. So the גמרא, מאי ושם רשעים ירקב? What does it mean the name of a rasha could rot? How does a name rot? אמר רב אלעזר, רקבובית תעלה בשמותיהן, there should be a rottenness in their names. מאי? What does that mean? אמר רבינא, דלא מסקינן בשמייהו, as you don't mention people by their name. No, we don't call somebody by the name of a rasha. That's why the she'eilah, we can call someone Yishmael. Remember I told this over once, the Rabbi' Yonatan Eybeschutz, all stories. I told this once, remember? The

Rabbi' Yonatan Eybeschutz once as a kid, he became, they want to make him as a chatan, so the shver wanted to test him. So he said, \"Say something, a sharp vort Torah, something.\" \"On what inyan?\" The boy says, \"Any sugya you want, anything, I'll tell you Torah. Bring any sefer, and I'll open it up.\" So they sent a kid, because they were afraid maybe with somebody else he made, they sent a kid, what kid's sefer would a kid bring? A siddur! So the kid went to the שאנק, took out a siddur. Okay, so they brought him, said, \"Ah, that's a mistake, you can't say a pilpul on it.\" \"No, don't worry, I'll say on the siddur.\" Opened up the siddur just like that, \"I'll say whatever's open.\" He looks: רבי ישמעאל אומר, בשלש עשרה מדות התורה נדרשת, that's where it opened up. So I have two kashyot: first of all, how does a Yid have a name Yishmael? Yeah, and then he said, there's no machloket here. The klal is if there's a machloket, it says one person says this, and the other one omer. But if someone makes a statement, it says amar. It should've said: אמר רבי ישמעאל. Why is that רבי ישמעאל אומר? He says, \"I'll tell you. One kashya answers the other. Why did they name דוקא Yishmael, a rasha? Because he did teshuva! How do you know Yishmael did teshuva? Rashi in Chumash says because it says he let, when they buried Avraham, he let Yitzchak go before him. Because it says: ויקברו יצחק וישמעאל בניו, בניו.\" Here, but there's a klal: אין מוקדם ומאוחר בתורה. בתורה there is no order, so maybe really Yishmael came first? Ela mai? The Gemara says that ענין אחד, in one inyan there is a seder. Mostly have a inyan here, a inyan here, you can say this came before, but in one inyan. The Gemara brings a ראיה. The ראיה is from the whole concept of כלל ופרט, וכלל ופרט וכלל. If the klal comes before the פרט, the din is like this, like this. But how do you know that? Maybe אין מוקדם ומאוחר בתורה? The klal is before the פרט, really the פרט is supposed to be before the klal. So the Gemara brings the ראיה from there that in one inyan we do go with an order. And because of that ראיה, that's how we know that ישמעאל did teshuvah. So he says that's the peshat: רבי ישמעאל אומר, the name ישמעאל tells us that ב'כלל ופרט ופרט וכלל' that there is a... a מיידק הקאפ. So it's, adrabah, that shows that יש מוקדם ומאוחר. There must be a reason for it. But the re'ayah for that is from this inyan of כלל ופרט. Did you say said of the son of the of the Rebbi' Yonatan Eibeshitz? Rebbi' Yonatan Eibeshitz, yes. You heard of Rebbi' Yonatan Eibeshitz? When he was a kid. I mean the famous stories of Rebbi' Yonatan Eibeshitz when he was a kid. All these kid stories of gedolim is also on him, they put it on him anyway.

הוגרס הוגרס בן לוי, there was a guy הוגרס בן לוי, he knew how to sing well, but he didn't teach anybody either. Tanya we learned כשהיה נותן קולו בנעימה, when he sang nicely, so what did he do? מכניס גודלו לתוך פיו, he would put his thumb in his mouth. Maniach, this is the etzba, he would take the etzba and put it בין הנימין, here in the middle, between the teeth and the lips, someplace there, and that's how he would sing. עד שהיו אחיו הכהנים נזקרין בבת אחת לאחוריהם. When he would sing, it would be so loud that the kohanim were so scared, just when they heard him sing they would go jump back. That's how special chazan he was. Screaming loud. He didn't have to teach anybody, I guess nobody wants his trick. Okay.