Last line here, page כ\"א. In the middle of מ\"ה, towards the end. How many lines? Two. רבא כד מפטיר מנייהו דרב יוסף, רבא, when he would leave Rav Yosef, because the Gemara here, we're taught learning, it's talking about if you walk away from your rebbi, you have to walk backwards. Like they walk, Kohen Gadol used to walk out of the קדש הקדשים, and he walked backwards. So, when Rav Yosef used to leave Rava, rebbi when Rava used to leave Rav Yosef, Rav Yosef was Rava's רבי, הווה אזיל לאחוריו, he would go backwards. But if you go backwards, you can't see what you where you're going. אז מנחת פוקרי, he would bang his feet, ואתאבספא נסכופי דרב יוסף דמא, and the threshold of Rav Yosef, the house of Rav Yosef, was full of blood. Because he's bleeding, he's got cuts. Rav Yosef couldn't see. Rav Yosef was blind. Rav Yosef didn't even see it. אמרו ליה לרב יוסף, they told Rav Yosef, הכי כאביד 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 היראתיה דתורם רשך אכולה כרכא, that you should get a position to be the rosh yeshiva of the whole city, of the whole כרכא. Obviously, he gave him a bracha 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 rebbi. Well, how did Rav Yosef know that he was He was blind, you're saying? Rav Yosef was blind. So, someone told him. 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 him give him a bracha, he should come and get a great position. Since he was blind, So, the one who's seen, he doesn't see anyway. So, I can walk with someone who is Exactly, exactly. Yeah. It'd be more reason not to care. In the end, he used to walk in the sight like like Yeah, because he wanted to, but he would go, but he didn't even do that. He mamash walked backwards, and he hurt himself. Didn't have to, because it says מצדדים. It's totally Then it said in the Gemara in the Mishnah that when the Kohen Gadol would go out, מתפלל תפילה קצרה בבית החיצון, he would daven a short tefilah in the outer room. And we

said before, why a short tefilah? 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?\" And in the outer room, what room would that be? The היכל. מאי מצלי? But a very short What did he say? So, רבא בר אבוה ורבין בר אדא, תרווייהו משמיה דרב רב אמרי, these two said in the name of Rav, this is what he said. Tefillah was יהי רצון מלפניך ה׳ אלוקינו, it is the will before you, ה׳ our God, שתהא שנה זו גשומה ושחונה, this year should be rainy and hot. Yeah? Frecht Rashi, frecht the Gemara, I mean, שחונה מעליותא? What? Is it so good it should be hot? אלא אימא, this is what he said, אם שחונה, תהא גשומה, if it's hot, let it be rainy so that it'll take away from the I guess if it's hot, it burns up all the stuff, it should be rainy. ורב אחא בריה דרבא מסיים בה משמיה דרב יהודה, רב אחא If there's more rain, then it's hot. Huh? It's hurts. There is more rain That's what he says. It should If it's hot, it should be more rain. It's more, yeah. Yeah, be rainy. And Rav Acha berih deRava used to finish off in the name of Rav Yehudah, but this is also what he said, in the machzor, 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 parnasah one from another, ולא תכנס לפניך תפלת עוברי דרכים, that if a person's on the road and it's raining and he's asking ה׳ to stop the rain so he shouldn't get wet, don't listen to him. But the Gemara said before that this tefillah the kohen gadol didn't work against Rabbi Chanina ben Dosa. Because if 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'd put down 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, it was taken, because before we learned that it was hidden. What's 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, it's like אלא משניטל תנן, it's taken, that goes כמאן דאמר, who said, ארון גלה לבבל. It goes according to the opinion that the ארון did go to בבל, they took it away to בבל. דתניא, it says in a ברייתא, Rabbi Elazar, Rabbi Elazar says, ארון גלה לבבל. The ארון, he said the ארון went to בבל. But נבוכדנצר, by the war, by the חורבן. שנאמר, it says, ולתשובת השנה שלח המלך נבוכדנצר ויביאהו בבלה, says that at the end the next year נבו נבוכדנצר the king brought it to עם כלי חמדת בית ה׳, with the כלים of the desire of השם, וימלך את צדקיהו אחיו על יהודה וירושלים, and he made צדקיהו, you know, his brother, king. Which means first of all יכניה, he made צדקיהו מלך, but it says he brought them to בבל together with the כלי חמדת בית ה׳. What's כלי חמדת בית ה׳? The כלים, that's the ארון. רבי שמעון בן יוחאי אומר, רבי שמעון בן יוחאי says, ארון גלה לבבל, he also says the ארון went to בבל. שנאמר, it says, שלא יותר דבר אמר ה׳, אלו עשרת הדיברות שבו, that nothing will be left over. דיבר ה׳, what's דיבר ה׳? דבר, I mean not דיבר ה׳, דבר. דבר is a רמז for דיברות, that whatever has the עשרת הדיברות written on it will not be left, it was taken away by נבוכדנצר. Precious articles was plural, so that includes all the other things we mentioned before, not just the ארון? Yeah, yeah, it's all the כלים, but it includes the ארון. Ever get it back? What, the ארון? Yeah. No. According to this opinion, no. The Gemara said. Ah? But how do they, isn't the whole thing about it have to be there? That's why the Rambam doesn't pask like that. They hold that it could be without the aron. Some opinions hold that the בית המקדש could be without the aron. רבי יהודה בן לקיש אומר, רבי יהודה בן, whatever, לקיש, whatever, says, ארון במקומו נגנז. No, not like we said before. But the whole holiness was from the aron, you know? That's what I explained, that's the peshat in the Rambam. Those that hold not hold that the kedushah is without the aron also. Probably, when they made the בית המקדש, for the בית המקדש to become kadosh, needed the aron. But after it became kadosh, and the makom is kadosh already, now if you take away the aron, it's still kadosh. כזה דרך. 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 have to make a בית המקדש. But later, you made the בית המקדש, and now the place became raui for korbanot, now if the walls fall, you still need, you still can bring korbanot. Actually, when they started bringing korbanot in the בית שני before they built it, before they built it, already brought korbanot already. Because it had already from the first. Because it was from the first. So it's not that the korbanot make it holy, it was holy already and then they can bring. Right. Yes. So why don't we bring now? Because we have this whole. Oh, because it should still be. We're not, not in that place. We're not allowed to go there. No, wait. If it's a קרבן ציבור, טומאה הותרה בציבור. We're not sure where the mizbeach is. Huh? We're not sure where the mizbeach is. Yeah, the, we don't know the kohanim are, we don't know the mizbeach where it belong, the mizbeach has to be exactly in the place. The mizbeach, the rest of the things don't have to be exact. The mizbeach, the Rambam uses the לשון, מקומו מכוון ביותר. Very exact. They don't know the אבן שתיה. That's why in the בית שני, they didn't, taka, know. So

one of the nevi'im, there were three nevi'im, says, ג׳ נביאים עלו מבבל, one of them was the three were Chagai, Zechariah, Malachi. One of them told them where the מקום המזבח is. And that's a, that's a must. So one thinks, but you see that Rabbi Yechiel of Paris wanted to bring the קרבנות, קרבן פסח. Right. Rabbi Yechiel of Paris went to Yerushalayim. He was very serious. If you do steps, it didn't take you anywhere, it's not the מזבח. No, but you have to be back, it has 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 קרבן, קרבן פסח now. And you don't know the אבן שתיה? I guess so. The אבן שתיה, we don't know, definitely don't. There is the rock, no? The Dome of the Rock. So we have the rock, but the cheshbon doesn't shtimen. According to the exact measurements, it's not in the place of the ארון. No, Dome of the Rock is in the, in the middle of מסגד עומר. I know. But they say the מקום המזבח, מקום כן. But it's not the קדש הקדשים. Not the. The way the cheshbonot are nowadays. It moved. They claim it moved. Yeah. What moved? The stone. After hundreds and hundreds of years, you know the things moved, sand moves and things and, When they hit the wall over there, wait, that's where the קדש הקדשים. So that's not what the, that's not what the rock is. I know when you go in the me'arot, as you come to a certain place, there's like an indentation, say, this is your 10 amot from the, from, from the קדש הקדשים. The closest you can get. That's not the, that's not where the מסגד is. The מסגד is further up, it's further up. Shtimt, eppes shtimt nisht, it's not clear what it is. If you're talking from the, from the, from the left of the mountain, why couldn't the rock move? Yeah, yeah. Not, not a rock, a mass. Bagashmiyut. No, dos heyst ober they say ir muzt dos farnehmen, azoy. I mean can we move the, they don't know. Cuz the מסגד is only, I guess, 800 years old, that's not more. What is? The מסגד, the, the church that, המסגד עומר. המסגד עומר is only, There is stone and there is the water. Yeah, but they don't know if it's true. They, the stone is there, there's no question, but, The Dome of the Rock, that's מסגד עומר. That's the מסגד, the famous מסגד that's on הר הבית. Right. But, and the rock is in there and they claim it's this אבן שתיה. Right. But it doesn't shtim according to the cheshbon. What cheshbon? The cheshbon of the measurements of where the ארון is, was, or where the קדש הקדשים was, and where the rock is, it's not, it's not there. It's further away. Could the kedushah move to the rock? No. The מקום הקדש הקדשים is kadosh. Even if the rock moved So the מקום is the אבן? No, the מקום is not that. Rabbi Yehuda, I mean the beraita 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 ארון by the דביר. דביר is that little area between the קדש הקדשים and the קדש, and you couldn't see it outside. ויהיו שם עד היום הזה. There's a pasuk that was there up to this day. ופליגא דעולא. This that we said before that Rabbi Shimon holds that the ארון went to Bavel argues with what Ulla said. דאמר עולא, Ulla said: שאיל רבי מתיא בן חרש לרבי שמעון בן יוחי ברומי: וכי מאחר שרבי אלעזר מלמדנו פעם ראשונה ושניה, since Rabbi Elazar told us once and second time, yeah, that what? From two pesukim, that ארון גלה לבבל, that the ארון went to Bavel. ראשונה, the first פסוק הוא דאמרן, that we said, ויביאהו בבל עם כלי חמדת בית ה'. שניה מאי היא? What's the second pasuk? Because he said it twice that he knows from two ראיות. Because it says: ויצא מבת ציון כל הדרה. From בת ציון went away it's all beauty. מאי כל הדרה? So ה and 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 רבי שמעון בן יוחי. He said, so רבי אלעזר told us these two לימודים. את מה אתה אומר? What do you say, say? You also think so that it was hidden in in was taken to Bavel? 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 הבדים, the same pasuk as before: ויאריכו הבדים ויראו ראשי הבדים מן הקדש על פני הדביר ולא יראו החוצה ויהיו שם עד היום הזה. So from that pasuk we see it was there. So comes out that there's a machloket what the opinion of Rabbi Shimon bar Yochai is. Previously, the previous beraita brought that Rabbi Shimon bar Yochai held also that it was hidden in, it went to Bavel, and this beraita claims that Rabbi Shimon bar Yochai holds that it was hidden in its place. זאגט די Gemara: אמר רב נחמן, Rav Nachman said. ורבנן אמרי? ורבנן אמרי, seems to be what the Yerushalmi is saying. This is this is just a, from Yerushalmi, something here, yeah? ורבנן say, Rabbanan 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 it. אמר רב נחמן, Rav Nachman said: tana, we learned, וחכמים אומרים, חכמים say the same as the Yerushalmi: ארון בלשכת דיר העצים הוא נגנז. It was hidden בלשכת דיר העצים. אמר רב נחמן בר יצחק, Rav Nachman bar Yitzchak said: אף אנן נמי תנינא, we learned this in a beraita. The beraita tells a story: מעשה בכהן אחד, a story with a כהן, שהיה מתעסק, he was involved, working, וראה את הרצפה שהיא משונה מחברותיה, and he saw, he paid attention that part of the floor was different than the rest. בא להודיע לחבירו, came, called the other כהנים, ולא הספיק לגמור את הדבר, he didn't manage to finish showing them, עד שיצתה נשמתו, till he died, neshamah left. וידעו ביחוד ששם נגנז הארון. 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. Veyst, 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 that that How do they know the story? Huh? How do they know the story? The other friends said. How do they know who told the story? 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, probably he saw it that it was more... And he came, called him, you know I just saw the floor different. Come, I'll show you. Until they got there, till he just finished, he died. So he couldn't show them. Why, why was he put to death in a sense? Was he punished because... Ah, it doesn't look like as a punishment. Didn't even know, yes, what he was doing. Not punishment. It was the secret shouldn't be given away. See the word ביחוד here? In Hayom Yom, he brings this piece of Gemara. Where? 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 lashon, three leshonot, one of the leshonot is birur. Like the, it quotes this Gemara in Yoma. Rashi... Yeah, Rashi is birur, but the לשון יחוד, the Gemara it says ביחוד, וידעו ביחוד ששם נגנז הארון. So I guess it's not only using this lashon, he funkt happened to find a lashon in Gemara, because yechidut is farbunden with this. A yechidut, that's where you find the aron. To find your own aron, and and the, and the... And of the world also. The

story with the Baal Shem Tov. דער, R'' Wolf Kitzes, תלמיד Baal Shem Tov, wanted to go to Eretz Yisrael. אָפּצופֿאָרן, Baal Shem Tov didn't let him. Said, \"No, no, no.\" Finally, he begged begged to go. One condition, before you go, go to the mikveh. Okay, so 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, as he's טובל'ינג himself, he sees a 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 travelling, and going, finally he's even coming to Eretz Yisrael, finally sees himself coming to Jerusalem, coming to, finally he comes to, close to the בית המקדש. And he sees himself going into the בית המקדש. All the way in, till he goes into the קודש הקדשים, and there's no ארון there. So he turns around to his people, \"Where's the ארון?\" Says, \"The ארון, the ארון is in Mezhibuzh.\" So, a story, someone, דאַכט זיך מיר גאָר, once told it in front of the Rebbe, when he used to put on the shtreimel, ya ya ya, once told this story. לא יודע, למה במעזשיבאָזש? Baal Shem Tov lived in Mezhibuzh. ארון נגלה שם? No, the Baal Shem Tov, that's the ארון nowadays, that's the ארון. אה, הוא עצמו ארון? It wasn't the Baal Shem Tov saw it, Reb' Boruch Mez... דער... Reb' Wolf Kitzes saw that they חשב שהבעל שם טוב הוא הארון? Yeah. שבעת אושפיזין? Yeah, אושפיזין דמשפטים like he used to say twice. Mishpatim was an inyan of a of a גמר, no? איינער וואָס... Shimon Goldman... Later it was Shimon Goldman? Was that his name, Shimon? Yeah. איך קוראים לזה? Ruach Hakodesh? הא? Ruach Hakodesh? What? ידעו בייחוד... ידעו בייחוד... Rashi says it means בבירור, for sure. ידעו בייחוד, what does it mean? What does it mean בבירור? Certainly, it's for sure. They were sure that this is the place of the aron. היה רוח הקודש? They didn't see it? היה רוח הקודש? Yeah, but they understood from this, this is 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 Reb' Nachman miBreslov, some say it's a true story. A

guy who had a dream about about about the treasure. Story, guy had a dream that in this and this city, in Krakow, that under the bridge over there is a treasure. So, he alright, he was a poor guy, he went went there, came there, he couldn't do anything because there was always a guard there. Finally, the guard asked him, 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 a treasure, and but I can't do anything because you're here.\" Says, \"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, איך גיי... I'll run to Poland? Cuz 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 has to be געפֿינען ביי זיך, so. That's the same thing here. Okay. Nu. הא?