Last line here. Page כ\"א, It's the middle of מ\"ה, towards the end, almost last line. רבא, כד מפטיר מיניה דרב יוסף. Rava, when he would leave Rav Yosef, because the Gemara here we are learning is talking about when you walk away from your rebbe, you have to walk backwards. Like they walk כהן גדול used to walk out of the קדש קדשים, he walked backwards. So, when Rav Yosef used to leave rebbe, when Rava used to leave Rav Yosef, Rav Yosef was Rava's rebbe. הוה אזל לאחוריה. He would go backwards. But if you go backwards, you can't see what you where you're going. הוה מנקטן כרעיה. He would bang his feet. ומיתוספן אסקופתא דבי רב יוסף דמא. And the threshold of Rav Yosef, the house of Rav Yosef was full of blood. Because he's bleeding, he's cuts. Rav Yosef couldn't see. Rav Yosef was blind. Rav Yosef didn't even see it. אמרו ליה לרב יוסף. They told רב יוסף, הכי קעביד רבא. You know, this is what Rava is doing. He's walking backwards, not looking, doesn't want to turn around. Mimela, he bangs himself and he keeps on. אמר ליה, so he said to him, יהא רעוא, יהא רעוא דתרם רישך אכולא כרכא. That you should get a position to be the ראש ישיבה of the whole city, of the whole כרכא. Obviously, he gave him a berachah because he did something right. Because even though it meant that he hurt himself this, but he wouldn't turn his his back to the rebbe. But how did Rav Yosef know that he was He was blind, you said? Rav Yosef was blind, so someone told him, no? That's what the Gemara says, אמרו ליה, they said to Rav Yosef, \"This is what Rava is doing.\" So, he said, \"Oh, so let I'm going to give a berachah, he should come He'll get a great position.\" So anyway, if he's blind, so anyway, he doesn't see anyways, like how would we know anyway? Exactly, exactly. Yeah. To give more reason not to care. At the end of the day, he used to walk in the side like like Yeah, because he wanted to see where he's going, but he didn't even do that. He mamesh walked backwards, and he hurt himself. He didn't have to, because, yeah, it says מצדדים. It's מצדדים. Then, it

said in the in the Mishnah that when the כהן גדול would go out, מתפלל תפלה קצרה בבית החיצון. He would daven a short tefillah in the outer room. We said before, why a short tefillah? So, the Kohanim shouldn't get nervous. Because if they see he takes too long, they're afraid maybe he died there. And the Gemara told a story that one guy prayed pretty long, so they told him, \"Why'd you do it?\" The היכל. מאי מצלי? But a very short, what did he say? So, רבא בר רב אדא ורבין בר רב אדא תרוייהו משמיה דרב אמרי. These two said in the name of Rav, this is what he said. The tefillah was: יהי רצון מלפניך ה׳ אלקינו, It says, \"Be the will by you, ה׳, our God, שתהא שנה זו גשומה ושחונה.\" This year should be rainy and hot. Yeah? פרעגט Rashi, פרעגט די Gemara, I mean, שחונה מעליותא היא? What, so good to be hot? אלא אימא, this is what he said: אם שחונה תהא גשומה. If it's hot, let it be rainy, so it'll take away from the I guess if it's hot, it burns up all the stuff, it should be rainy. And רב אחא בריה דרבא מסײם בה משמיה דרב יהודה: Rav Acha There is more rain when it's hot. Huh? That's what he said, it should be, if it's hot, it should be more rain. It should be more, yeah. Yeah, be rainy. And Rav Acha brei deRava used to finish off in the name of Rav Yehuda, but this is also what he said, in the Maariv there we say the whole thing: לא יעדי עביד שולטן מדבית יהודה, That the the control, the rulership should not leave בית יהודה, the family, the שבט יהודה. ולא יהו עמך ישראל צריכין להתפרנס זה מזה. And the Yidden should not need to get parnasa from one from another. ולא תכנס לפניך תפלת עוברי דרכים, That if a person is on the road, and he it's raining and he's asking Hashem to stop the rain so he shouldn't get wet, don't listen to him. But the Gemara said before that this tefillah of the Kohen Gadol didn't work against Rabbi Chanina ben Dosa. Because Rabbi Chanina ben Dosa would walk in rain and he said, \"I don't need rain,\" would stop. Yeah. Then it

said in the Mishnah before, משניטל הארון, when the ארון was taken away, so then he would put down the מחתה, he would put on the pan not see, the first בית המקדש, he put it down on the ארון, between the בדים, in the middle of the ארון. But the second, it says when the ארון was taken away, he put it down on the אבן שתיה, on that rock that was on the floor. So, the גמרא, משנגנז לא קתני, it doesn't say when the ארון was hidden, אלא משניטל, was taken. Oh, cuz before we learned that it was hidden. What, taken away? No, no גוי took it. Yoshiyahu Hamelech saw that there will be a חורבן בית המקדש, so he hid it, he took it. But then it would say נגנז. Here it says he took it. It was taken away means by the enemies. So, is לימא משניטל תנא, it's taken, that goes כמאן דאמר, עולה ארון גלה לבבל. It goes according to the opinion that the Aron did go to Bavel, they took it away to Bavel. דתניא, it says in a beraisa, Rabbi Eliezer, Rabbi Eliezer says, ארון גלה לבבל. The Aron he said the Aron went to Bavel. By Nevuchadnetzar, at the war, by the churban. שנאמר, it says, ולתשובת השנה שלח המלך נבוכדנצר ויביאהו בבלה, It says that at the in the end, the the next year, נבוכדנצר the king brought it to בבל, עם כלי חמד בית ה׳, with the kelim, of the desire of השם, וימלך את צדקיהו אחיו על יהודה וירושלם, and he made צדקיהו, אחיו, his brother, king. Which means, first of all, it was Yechanyah, he made Tzidkiyahu מלך, but it says he took to Bavel together with the כלי חמדת בית ה׳. What's כלי חמדת בית ה׳? The kelim, that's the Aron. ר׳ שמעון בן יוחאי אומר, ר׳ שמעון בן יוחאי says, ארון גלה לבבל, he also says the ארון went to בבל. שנאמר, it says, שלא יוסר דבר אמר השם, אלו עשרת הדברות שבו, that nothing will be left over, diber Hashem, what's diber Hashem? Like davar, I mean not diber Hashem, davar. Davar is a remez for dibrot. That whatever has the Aseret HaDibrot written on it will not be left, it was taken away by Nevuchadnetzar. Precious articles was plural, so that includes all the other things we mentioned before, not just the Aron? Yeah, yeah, it's all the kelim, but it includes the Aron. You ever got it back? What, the Aron? No. According to this opinion, no. The Gemara said. Ah? Well, how did they, if the whole thing about it has to be there? That's why the Rambam doesn't pask like that. They hold that it could be without the ארון. Some opinions hold that the בית המקדש could be without the ארון. ר׳ יהודה בן לקיש אומר, ר׳ יהודה בן לקיש would says, ארון במקומו נגנז. No, not like we said before. But the whole holiness is from the ארון. That's how I explain, that's the pshat in Rambam. Those that hold not, hold that it's kedushah is without the ארון also. Probably when they made the בית המקדש, for the בית המקדש to become kadosh, they needed the ארון. But after it became kadosh, and the מקום is kadosh already, now if you take away the ארון, it's still kadosh. כסדר, it says, מקריבין קרבנות אף על פי שאין שם בית. You could bring korbanot without the בית המקדש. Nevertheless, in order to start with the korbanot, you had to make a בית המקדש. But לאחר you made the בית המקדש, and now the place became ראוי for korbanot, now if the walls fall, you still be you still can bring korbanot. Actually, when they started bringing korbanot in the בית שני before they built it, before they build it up, they brought korbanot already. Because it already had the first. Because it was from the first. So, it's not that the korbanot make it holy. It's holy already, and then they can bring the Right. Yes. So why don't we bring now? We know we have this whole thing, oh, because it should still be here. Sure, it's no difference. Kedushah stays. Because we're not in that place. We're not allowed to go there. Oh. If it's a קרבן ציבור, טומאה הותרה בציבור. Not sure where the מזבח is. Ah? Not sure where the מזבח is. Yeah, we don't know who the kohanim are, we don't know the מזבח. With מזבח has to be exactly in the place. The מזבח, the rest of the things don't have to be exact. The מזבח, the Rambam uses the לשון, מכוון ביותר. Very exact. You don't know where the אבן שתיה is? That's why in בית שני they didn't, takeh, know. So one of the נביאים, there were three נביאים, it says ג׳ נביאים עלו מבבל. One of them was The three were Chagai, Zechariah, uMalachi. One of them told them where the מקום המזבח is, and that had that's a must. It's one thing, but you see that Rabbi Yechiel miParis wanted to bring the korbanot. קרבן פסח. Right. Rabbi Yechiel miParis went to Yerushalayim. He was You can sacrifice it anywhere, it's not restricted to No, but you have to be you have to be מזבח. On the on the מקום. He went, he actually tried to do it. The Arabs didn't let him. But he held that you have to bring a korban a קרבן פסח now. And you don't know where the אבן שתיה is? Guess so. The אבן שתיה, we don't know? There is the rock, you know, the Dome of the Rock. So we have that rock, but it the חשבון doesn't שטימט. According to the exact measurements, it's not the place of the ארון. No, Dome of the Rock is in is in the middle of מסגד עומר. I know. But they say the מקום הארון is the rock is, but it's not the קדש הקדשים. The way the חשבונות are nowadays. They claim it moved, yeah. What moved? The stone. After hundreds and hundreds of years, those things moved, sand moved and things, and The wall over there, that's where the קדש הקדשים. So that's not where that's not what the rock is. I know. When you go in the מערות, you come to a certain place, there's like an indentation, say, \"This is your 10 אמות from the from the קדש הקדשים.\" The closest you can get. That's not That's not where the מסגד is. The מסגד is further up, it's further up. Epes shtimt nisht. That's, it's not clear what it is. They could come from from from from left and from right, why couldn't the rock move? Yeah, yeah. The מערף is, בגשמיות. No, the מציאות, what they say, you would not find it necessarily. I mean, can we move the Diana? Because the מסגד is only okay, sir, 800 years old. It's not more. What is? The מסגד, the the church that מסגד עומר. עומר is only, there is stone and there is the water. Yeah, but they don't know if it's true. The stone is there, there's no question, but That Dome of the Rock, that's מסגד עומר. That's the מסגד, the famous מסגד, that's on the Har Habayit. Right. And the rock is in there, and they claim it's the אבן שתיה. Right. But it doesn't שטימט according to the חשבון. What's the חשבון? The חשבון of the measurements of where the Aron is was, or where the קדש הקדשים was, and where the rock is, it's not it's not there. It's further away. What if it moved? Could the kedushah have moved? The rock has kedushah, and so it moved No. The מקום הקדש הקדשים is kadosh. Even if the rock moved. No, the makom is not that. Rabbi Yehudah Omer, Rabbi Yehudah says ארון במקומו נגנז, no? Says it wasn't taken to Bavel, it was hidden in the place of the ארון, שנאמר, says ויאריכו הבדים ויראו ראשי הבדים מן הקדש על פני הדביר ולא יראו החוצה, they saw the Aron by the devir, and devir is that little area between the קדש הקדשים and the kodesh, and you couldn't see it outside, ויהיו שם, ויהיו שם עד היום הזה. There's a pasuk that it was there up to this day. ופליגא דעולא. This that we said before that Rabbi Shimon holds that the Aron went to Bavel argues with what Ulla said. דאמר Ulla, Ulla said, שאל רבי מתיא בן חרש לרבי שמעון בן יוחאי. Rabbi Matya ben Charash asked Rabbi Shimon ben Yochai baromi, in רומי, וכי מאחר שרבי אלעזר מלמדנו פעם ראשונה ושנייה, since Rabbi Elazar told us once and second time, yeah, that what? From two pesukim, that ארון גלה לבבל, that the Aron went to Bavel. Rishonah, the first פסוק, כדאמרן that that we said, והביאם בבלה עם כלי חמדת בית ה'. שנייה מאי היא? What's the second pasuk? Because he said it twice that he knows from two re'ayot. Because it says, ויצא מבת ציון כל הדרה. From בת ציון went away all its beauty. מאי כל הדרה? So, a ה and a ח interchange. הדרה is חדרה. חדרה, what's חדרה? חדרה, something that's hidden inside the room. חדרה is in the חדר. That the ארון, it was hidden in חדרי חדרים, in the hidden places. So, he says that's what he said to Rabbi Shimon bar Yochai. He said, so Rabbi Elazar told us these two לימודים, אתה מה אתה אומר? What do you say, say? Do you also think so that it was hidden in, in was taken to בבל? אמר ליה, so he said no, שאני אומר, I say ארון במקומו נגנז. I claim that the ארון was in its place, hidden. שנאמר, it says ויאריכו, the same פסוק as before, ויאריכו הבדים ויראו ראשי הבדים מן הקדש על פני הדביר ולא יראו החוצה ויהיו שם עד היום הזה. From that פסוק we see it was there. So, comes out that there's a מחלוקת what the opinion of Rabbi Shimon bar Yochai is. Previously, the previous ברייתא brought that Rabbi Shimon bar Yochai held also that it was hidden in, went to בבל, and this ברייתא claims that Rabbi Shimon bar Yochai, that it was hidden in its place. זאגט די גמרא: אמר Rav Nachman, Rav Nachman said, ורבנן אמרי, ורבנן אמרי, seems to be like a Yerushalmi it's a גירסא, right? Okay, this is just a, from Yerushalmi something here, yeah? ורבנן אמרי, ורבנן say, it was hidden in the לשכת דיר העצים נגנז. That is the לשכה where they kept the wood. In that לשכה it was hidden. The Gemara tells stories here about... אמר Rav Nachman, Rav Nachman said, תנא, we learned, וחכמים אומרים, חכמים say, it's the same as the ירושלמי, ארון בלשכת דיר העצים הוא נגנז, it was hidden in לשכת דיר העצים. אמר Rav Nachman bar Yitzchak, Rav Nachman bar Yitzchak said, אף אנן נמי תנינא, we learned this in a ברייתא. The

ברייתא tells a story, מעשה בכהן אחד, a story with a כהן שהיה מתעסק, he was involved, working, וראה את הרצפה שמשונה מחברותיה, and he saw, see, paid attention that the part of the floor that is was different than the rest. בא להודיע לחבירו, he came and called the other כהנים, ולא הספיק לגמור את הדבר, he didn't manage to finish showing him עד שיצתה נשמתו, till he died, his neshamah left him. וידעו ביחוד ששם נגנז, ששם הארון נגנז, so they knew for sure that that he was about to give away the secret, something that he noticed, no one noticed this, veys ikh, he had a special chush. And he started telling it to them, so the Eibershter killed him. He shouldn't tell it to them. So, they knew for sure... How did they know the story? Huh? How do they know the story? The other friends said. How did they know he told the secret? He called them, nu, his friends who he called. Oh, they came to the room, they couldn't find him? No, I guess you couldn't see it with your naked eye. You probably saw that there's more. And he came, called them, 'You know, I just saw the floor different. Let me come, I'll show you.' Until they got there, until he just finished, he died. So, he couldn't show them. Why did why was he put to death? In a certain sense, was he punished because... Punishment, it doesn't look like as a punishment. He didn't even know yet what he was finding. Punishment, it wasn't a secret shouldn't be given away. See the word biychud here? The Hayom Yom, he brings this piece of Gemara. וידעו ביחוד ששם הארון נגנז, on top. In Hayom Yom, when he talks about yechidut, what does it mean yechidut? So, he says yechidut is from lashon, three leshonot, one of the leshonot is birur. Like the, it quotes this Gemara in Yoma. Rashi is birur. Yeah, Rashi is birur, but the לשון יחוד, in Gemara it says, וידעו ביחוד ששם הארון נגנז. So, I guess it's not only using this lashon, he punkt happened to find a lashon in Gemara, because yechidut is farbundn with this. And yechidut, that's where you find the aron. To find your own aron, and and the and the aron. and of the world also. The

story with the Baal Shem Tov, the, well, bekitzur, how much the Baal Shem Tov wanted to go to Eretz Yisrael. Of course, true Hashem didn't let him, said, \"No, no, no.\" Finally, he begged begged. He said, \"Go. One condition: before you go, go to the mikveh.\" Bekitzur, he went to the mikveh. And his seder was, when he used to go to the mikveh, he used to have his eyes open. So he went to the mikveh like that. As he's tevilah-ing himself, he sees some מחזה, a vision. What's the vision? Went so fast, but he saw it. That he's going, he sees himself going to Eretz Yisrael, and traveling and going. Finally, he sees him coming to Eretz Yisrael, finally sees him coming to Yerushalayim, coming to, finally comes to, close to the Beit Hamikdash. And he sees himself going into the Beit Hamikdash all the way in till he goes into the קדש הקדשים, and there's no aron there. So he turns around to his people, \"Where's the aron?\" Says, \"The aron, the aron is in Mezhbizh.\" So, it's a story. Some, Rav Yechezkel Grober once told it in front of the Rebbe, I don't know, he used to put on the Shalom Aleichem. Yeah, yeah, yeah. So once he told this story. Mezhbizh? Baal Shem Tov lived in Mezhbizh. ארון יגיע לשם? No, the Baal Shem Tov, that's the aron! Nowadays, that's the aron! אה, הוא עצמו הארון? That wasn't the Baal Shem Tov saw, the Baruch M... the the the Rav Volf Kitzes saw that they The בעל שם טוב, הוא הארון? Yeah. שבת בראשית? Yeah, or שבת הגדול, משפטים, whatever he used to say twice. Mishpatim was when he announced that גמר, no? Later it was Shimon Goldman. אז לא נתנו? Ruach hakodesh. הא? Ruach hakodesh? What? בידו בייחוד... בידו בייחוד... Yeah, so Rashi says it means a בירור. For sure. Certainly, they saw for sure. They were they were sure that this is the place of the aron. Had ruach hakodesh. But they didn't see it? Yeah, but they understood from this that this this is where the aron is. Also, you see the aron in yourself. You know the famous story also? Some say it's a mashal of Rabbi Nachman of Breslov, or some say it's a true story. With a guy who had a dream about a about a about a treasure. A story, guy had a dream that in this and this city, in Krakow, if he's under the bridge over there, there's a treasure. So, he, right, he was a poor, he went went there. Came there, he couldn't do anything because there was always a guard there. Finally, the guard asked, \"You used to come every day, what what are you doing every day?\" So he told him the truth, \"I had a dream that under this this bridge is treasure, and but I can't do anything because you're here.\" He says, \"So, meshugener, you had a dream because you came? You're nuts! I had a dream that in a certain town, in in in Poland, there was a certain town, in this and this guy's house, under the oven there's a treasure. Nu, I'll start going, I'll run to Poland?\" It was this guy's house! So as soon as he heard that, he ran home and he dug under, he found the treasure! So the So the chasidim used to give this as a mashal that when you go to the Rebbe, you think you're going to find by the Rebbe great inyanim. When you come to the Rebbe, you find that the treasure is by you! The Rebbe is megaleh that the real treasure דארפסטו געפינען ביי זיך, so. That's the same thing here. Nu. הא?