We're holding here the end of נון ו, the page כ\"ה, bottom, mamash the last two lines. חזן הכנסת נוטל ספר תורה. This is all still in Yoma, so we're learning still about the Kohen Gadol on Yom Kippur. So it said the Kohen Gadol would read, on Yom Kippur he would, there was, he would read from the Torah. And there's a whole procedure how the Torah came to him. So the חזן הכנסת, this was the, like the גבאי, the שמש, I don't know what you call him, took the ספר תורה and gave it to one, and that one gave it to the other to give them each kavod, and finally the last one, which was the סגן כהן גדול, the second-in-command to the Kohen Gadol, gave it to the Kohen Gadol. Fregt di Gemara, so the Gemara says, sh'ma mina, doesn't that show, חולקין כבוד לתלמיד במקום הרב, that you're allowed to give kavod, honor, to a talmid, to a student, in front of the rav? Because there is a big argument if you're allowed to. And here we see we give kavod to the lower levels, right, even though the Kohen Gadol who is the rav is standing there, and nevertheless we give each one to give them the kavod. אמר אביי, so Abaye said, no, כולם משום כבוד כבודו של כהן גדול, it was not to give them kavod. It's a bigger kavod for the Kohen Gadol if you give one and another till finally he's the top top and he gets it. So it's not that you're giving them kavod. To show everybody that's lower than him, that he's at, that he's above. Right, to show that he is the highest here. Then it says the כהן גדול עומד, the

Kohen Gadol would stand up. פרעגט די Gemara, מכלל שהוא יושב, to stand up you got to first sit. That shows he was sitting there. How could he sit in the עזרה? והתנן, didn't we learn, אין ישיבה בעזרה אלא למלכי בית דוד בלבד, in the עזרה only the kings from דוד's family are allowed to sit in the עזרה. שנאמר, it says, ויבא המלך דוד, King David came, וישב לפני ה׳, and he sat down in front of Hashem. So nobody else could. So how's the Kohen Gadol allowed to sit? So the Gemara says, כדאמר רב חסדא בעזרת נשים. In a different question, similar question, Rav Chisda answered that that wasn't in the azara. See the azara had many compartments: one was the azara where the mizbeach was, then you had the עזרת כהנים, עזרת ישראל, then you had the עזרת נשים. But עזרת נשים was a much lower level of azara. And I always repeat this, that עזרת נשים does not mean like we call now the vayber shul. The vayber, it's not a place for vayber, not a place for women. It's, it's called עזרת נשים because women were allowed to go there, too. The next level, which was עזרת ישראל, women were not not allowed to go. So this is called עזרת נשים. It got, we got this from this, we got the name that a women's section of the shul is called עזרת נשים. הבו לכם אנשים שמונה עשר... Yeah, yeah, yeah. There everybody was allowed to sit? Huh? Everybody was allowed to sit? There you're allowed to sit. כל שכן בעזרת נשים, here in עזרת נשים you're allowed to sit, and that's what the Kohen Gadol was. Zagt di Gemara ווייטער. Zagt

di Gemara, goes in משנה, כהן גדול היה קורא ביום כיפור בספר תורה. Kohen Gadol would read on Yom Kippur in the ספר תורה. So the Gemara asks: היכן קורא בו? Where did he stand to read? One says בעזרה. רבי שמעון בן יעקב אומר, בהר הבית. Rabbi Shimon ben Yaakov says no, it wasn't בעזרה, הר הבית was not even the עזרת נשים. הר הבית was outside of the whole section. And it was on the mountain, within the walls of the mountain, but not in the walls of the בית המקדש. שנאמר, as we find in a different place it says by עזרא, ויקרא בו לפני הרחוב, עזרא read in the Torah in front of the street, אשר לפני שער המים מן האור עד מחצית היום, he read a whole, morning from the morning till middle of the day, נגד האנשים והנשים, in front of the men and the women, והמבינים, and those who understood, ואזני כל העם אל ספר התורה, everyone was listening. ואמר רב חסדא, and Rav Chisda says בעזרת נשים, it was in the עזרת נשים. So here we see that it, so רב ח-, no, Rav Chisda says בעזרת נשים. So we have an opinion it was in the עזרה, the other opinion it was on הר הבית, and Rav Chisda says that what it says there is עזרת נשים. Who were those מבינים? Who were not men and women? No, men and women who were, men והמבינים. It's, so it's like a, did someone a, a description of the men and the women. Then it says, ויברך עזרא

את ה׳ האלקים הגדול. Ezra blessed Hashem Elokim, the great one. ויענו כל העם אמן אמן, במועל ידיהם, they they answered אמן אמן with picking up their hands, ויקדו וישתחוו לה׳ אפים ארצה, they bowed down and they fell to their faces in the ground. מאי הגדול? What do you mean אלקים הגדול? So the great Elokim, what all of a sudden you mean הגדול? אמר רב Rav Yosef, Rav Yosef said, אמר רב, in name of רב, שגדלו בשם המפורש. He made him big. He used the שם המפורש. Nowadays we're not allowed to use that name. Whenever it says Yud Kei Vav Kei in Siddur, Chumash, we only read it Adonai, as if it would say Alef Dalet Nun Yud. We're not allowed to read Yud Kei Vav Kei. Ezra did this. And רב Gidel אמר Rav, Rav Gidel אמר said that he, that's not what it means, it means he said: ברוך ה׳ אלקי ישראל מן העולם ועד העולם. He said blessed Hashem, God of From the world to the world, and that means making him big, that he goes from all the, in all the worlds, or as Chassidut says, from עלמא דאתכסיא to עלמא דאתגליא. Excuse me, who used the שם המפורש? Was it because it was a navi, or everybody knew it? אמר ליה אביי לרב דימי, אביי said to Rav Dimi, why do you say, where is it, Rav Dimi, here, Dimi. Why does he say that what he said was ברוך השם אלקי ישראל מן העולם ועד העולם, ודילמא שגדלו בשם המפורש? Maybe he said the שם המפורש? אמר ליה he said, אין אומרים שם המפורש בגבולין. You're not allowed to say שם המפורש outside of Yerushalayim. Outside, actually it says, stam means outside of the of the Beit HaMikdash. You're not allowed to say the שם המפורש. This would be בית שני. This was in the בית שני? Not a בית. No, this is Ezra. Oh, Ezra. Should be Ezra... Ezra was in Yerushalayim. Yerushalayim, no, no, when he came, this wasn't in the בית המקדש. פרעגט די גמרא ולא? You told me you can't, והכתיב there's another pasuk that says, ויעמד עזרא הסופר על מגדל עץ אשר עשו לדבר that Ezra stood on the מגדל עץ, ואמר רב גידל שגדלו בשם המפורש, that he did say the שם המפורש that time. ענטפערט די גמרא הוראת שעה, so that was like an exception to the rule. And that probably because he's a navi, a navi is allowed to do הוראת שעה, probably this he's allowed to do it. Did everybody know it, or only nevi'im would know it? I don't know nevi'im, the Kohen Gadol, kohanim knew it. How did they know that? They were taught. When they went inside... Yeah, they were taught, the Kohen Gadol. It was like a little bit of nevuah, no? No, no, they were taught. It was taught by other, other people. Right, people before, yeah. They were taught. Then already he's talking about, they quote another פסוק, ויקם על מעלה הלוים, on the steps of the לוים got up ישוע and בני and קדמיאל and שבניה and בני and שרביה, בני, בני כנני, כנני, ויזעקו בקול גדול אל השם אלקיהם, and they screamed in a loud voice. These are people, holy people. מאי אמרו? What did they say? אמר רב, רב said, ואיתימא רב יוחנן, or Rav Yochanan, this is what they said: ביי ביי, ביי means oy va-voy. היינו האי דאחריביה לבית המקדשא, this guy who destroyed the בית המקדש, and who's this guy? The yetzer hara. וקליה להיכלא, and he burnt our היכל. It's all because of the everything happened because of the yetzer hara. Yetzer hara got people to do aveirot, and this is what destroyed the בית המקדש. He's got the the היכל burnt, וקטלינהו לצדיקיא, and killed the צדיקים, ואגלינהו לישראל מן ארעהון, and he chased out the Yidden from Eretz Yisrael, from their land, ועדיין מרקד ביננא, he is still dancing among amongst us. In other words, he's saying, they were screaming to the Aibershter, the yetzer hara is at fault, and destroyed the בית המקדש, and the yetzer hara is still there, and actually we're talking about the yetzer hara of avodah zarah, cuz that was the worst yetzer hara then. They did avodah zarah. כלום יהבתיה לן אלא לקבולי אגרא? The only reason you gave us the yetzer hara, speaking to the Aibershter, so we get sachar. Yetzer hara convinces us to do an aveirah, we don't listen to him, so we get sachar. לא איהו בעינן ולא אגרא בעינן. We don't need the sachar, forget about the sachar, the reward, and don't gotta put us into this test. נפלה פיתקא מרקיעא, so they got, these people were from the Anshei Knesset Hagedolah, there was a note that came from heaven to them, דכתיב בה it said there אמת. I would think to say shalom. It said אמת. What was the word אמת meant? What did it mean to them? You are right. You guys are upset about the yetzer hara of avodah zarah? Do something about it. Right, but I thought the worst yetzer hara had to do more with with than not with with with Yidden not getting along with each other, rather than avodah zarah. That's, that is. It's also from the yetzer hara. That's also a concept of avodah zarah. Oh, it's a concept of... Yes, definitely, yeah. It's connect-, I mean, it's not avodah zarah cuz it's Right. So that lasted for three days. Yeah. We'll see, listen. Yeah, this was this was the first. Oh, this was Yeah, that is why The first also there was no no ahavat Yisrael, because if there would have been, it would never destroyed, even for other aveirot. Anyway, so emet means you're right. אמר רב חנינא, Rav Chanina said, שמע מינה חותמו של הקדוש ברוך הוא אמת, and we know that Hashem's seal is emet. And it says why Hashem's seal is emet, cuz emet is always, emet is nine, and the number nine, that's the emet, cuz number nine always remains nine, never could change. Whatever you multiply nine, it will always come back to nine. 9 * 5 is 45, 4 and 5 is 9. 7 * 9 is 63, 6 and 3 is 9. 8 * 9 is 72, 7 and 2. And nine will always come back to nine. 10 * 9 is 90. How is emet nine though? אלף מם, אלף is one, מם is 40, which is four, and ת is 400, which is four. Yeah, so this קטן. Yeah. So, the bottom line is they saw מן השמים that they're giving them the green light to do something about the yetzer hara of avodah zarah. יתיבו בתעניתא תלתא יומי ותלתא לילוותא. They sat, they fasted for three days and three nights. מסרי ניהליה. So, they got it. They gave him over. The eibershter gave the יצר הרע over to them. נפק, he went out, אתא כגוריא דנורא מבית קדש הקדשים. They

saw coming out of the קדש הקדשים like a flame of fire, and they realized. אמר ליה נביא לישראל, so the נביא said to them, היינו יצר דעבודה זרה. This is it! This guy, this יצר הרע of עבודה זרה. שנאמר, it says, ויאמר זאת הרשעה! This is the guy. This is the bad guy. ובהדי דתפסו ליה, when they grabbed him, אשתמיט ביניתא מבישריה. So, one hair got from his from his head, fell out. ורמא קלא. So, he started screaming. אזל קליה ארבע מאה פרסי. His voice reached so far, you could hear it 400 פרסה away. אמרו, so they said, היכי נעביד ליה? What should we do? If we start killing him, start doing something, he'll scream. And what'll happen? דילמא מרחמי מן שמיא. He'll scream, and the eibershter in the שמים, they'll have pity on him. אמר להו נביא, the נביא said to them, שדיוהו בדודא דאברא. Put it into a leaden, a lead barrel, וחפיוה לפומיה באברא. And cover it, seal it with lead. And lead absorbs the voice, so the voice won't come out. It's noise proof. שנאמר, it says, ויאמר זאת הרשעה וישלך אותה אל תוך האיפה וישלך את אבן העופרת אל פיה. They threw it into the איפה, and they, עופרת is lead. Okay. And they got rid of him. Doesn't say exactly what they did, but they locked him up, they put him in, and that was it. Except for that little hair. He might be inside. You know what the Alter Rebbe said? The

Alter Rebbe said that in order to do this, they had to exchange the יצר הרע. Couldn't just take him away. So, they exchanged it for the יצר הרע for money. And he said, \"I don't know if they made it better. Ich vais nisht oib men hot gemacht beser by getting the יצר הרע of gelt.\" אמרו, now they said, אמרו, they said, הואיל ועת רצון הוא, since it's a good, auspicious time, נבעי רחמי עליצרא דעבירה. Let's try to do the same thing to catch the יצר הרע for זנות, for adultery. בעו רחמי, they davened for it, ומסרוהו בידיה, they got him too. אמר להו נביא, so the navi said to them, chazu, listen. אי קטליתו לההוא, כליא עלמא. If you kill him, the world will stop. You won't be able, there won't be no more generations. People won't, חבשוה תלתא יומי, so they tied him up for three days, didn't do anything to him. Those three days, ובעו ביעתא בת יומא לחולה בכל ארץ ישראל ולא אשתכח. They needed a fresh egg that was for that day, couldn't find one fresh egg in Eretz Yisrael. אמרו, they said, היכי נעביד? What should we do? ניקטליה, if you kill him, יחרוב כולי עלמא, the world will be destroyed. נבעי רחמי לפלגא, so let's ask the Eibershter for half. פלגא מרקיעא לא יהבי. They don't give half. כחלינהו לעיניה ושבקוה. They poked out his eyes, or they blinded his eyes and they let him go. ואהני, so that at least