We're holding here the end of ס\"ח, the end of ס\"ח, page ס\"ט, but 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 in Yom Kippur. So it said the Kohen Gadol would read, on Yom Kippur he would there was a he would read from the Torah. And there's a whole procedure how the Torah came to him. So the חזן הכנסת, this was like the gabai, the shamash, I don't know what you'd call him, took the Sefer Torah and gave it to one, and that one gave it to the other to give him 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. פרעגט די Gemara: so the Gemara says, שמע מינה, 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, and here we say we give kavod to the lower levels, right, even though the Kohen Gadol, who was the rav, is standing there, and nevertheless we give each one to give them the kavod. אמר אביי: so Abaye said, no! כולה משום כבוד כבודו דכהן גדול. It's 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's highest, yeah. Then it says, a כהן גדול עומד, the Kohen Gadol would stand up.

פרעגט די Gemara: מכלל שהוא יושב, to stand up you got to first sit, it shows he was sitting there. How could he sit in the Azarah? והתנן, didn't we learn, אין ישיבה בעזרה אלא למלכי בית דוד בלבד. In the Azarah, only the kings from דוד's family are allowed to sit in the Azarah. 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 כהן גדול 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 עזרה. See, the עזרה had many departments: one was the עזרה where the מזבח was, then you had עזרת כהנים, עזרת ישראל, then you had עזרת נשים. But עזרת נשים was a much lower level of עזרה. And I always repeat this, that עזרת נשים does not mean like we call now the ווייבער שול. Right. To ווייבער, it's not a place for ווייבער, not a place for women. It's it's called עזרת נשים because women were allowed to go there, too. The next level, which is עזרת ישראל, women were not allowed to go. So this is called עזרת נשים. It got we got this from this we got the name that the women's section of the shul is called עזרת נשים. עזרת נשים? שמונה עשרה. Yeah, yeah. There everybody was allowed to sit? Huh? Everybody's allowed to sit? There you're allowed to sit. So over here בעזרת נשים, here in עזרת נשים you're allowed to sit, and that's what the כהן גדול was.

זאגט די Gemara ווייטער: זאגט די Gemara goes a משנה, כהן גדול היה קורא ביום כיפור בספר תורה. כהן גדול would read on Yom Kippur in the ספר תורה. So the Gemara asks, היכא קרא ביה? Where did he stand to read? Was it בעזרה? רבי בנימין בר יעקב אומר, בהר הבית. Rabbi Binyamin bar Yaakov says, no, it wasn't בעזרה. הר הבית was not even the עזרת נשים, הר הבית was outside of the whole section, 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 Ezra, ויקרא בו לפני הרחוב, Ezra read in the Torah in front of the street, אשר לפני שער המים, מן האור עד מחצית היום, מחצית היום, he read a whole from the morning till middle of the day, נגד האנשים והנשים, in front of the men and the women, והמבינים, and those that understood, ואזני כל העם אל ספר התורה, and 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 Rav, no, Rav Chisda says בעזרת נשים, so we have an opinion it was in the עזרה, the other opinion it was הר הבית, and Rav Chisda says that what it says there is עזרת נשים. Who was המבינים? Were they not men and women? No, men and women whoever when והמבינים. If it's, it's like a the some a description of the men and the women. Then it says, ויברך עזרא

את ה' אלקים הגדול. עזרא blessed ה' אלקים the great One, ויענו כל העם אמן אמן, במועל ידיהם, they they answered amen amen 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? Why the great אלקים? What all of a sudden you mean הגדול? Amar Rav Yosef, Rav Yosef said, אמר רב, in the 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 יוד קיי ואו קיי in the Siddur or Chumash we only read it אדני as if it would say אלף דלת נון יוד. We're not allowed to read יוד קיי ואו קיי. עזרא did this. And Rav Gidal amar Rav, Rav Gidal אמר said that he did that's not what it means, it means he said, ברוך ה' אלקי ישראל מן העולם ועד העולם, he said, blessed ה' God Could it be used, the שם המפורש, was because he was a navi or everybody knew it? אמר ליה אביי לרב דימי, Abaye says 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 אלוקי 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 in outside of Yerushalayim. Outside, actually סתמא means outside of of Yerushalayim of the of the בית המקדש, you're not allowed to say the שם המפורש. בית המקדש, this wasn't in בית המקדש? הר הבית? No, this is Ezra. Oh Ezra. In Yerushalayim No, no, when he came, this wasn't in the בית המקדש. פרעגט די Gemara: ובלאו? You tell me you can't? והכתיב, there's another pasuk that says, ויעמד עזרא הסופר על מגדל עץ אשר עשו לדבר, that עזרא stood on the מגדל עץ, ואמר רב גידל שגדלו בשם המפורש, that he did say the שם המפורש that time. Answered the Gemara: הוראת שעה. So that was like an exception to the rule. And then probably because he's a navi, a navi's allowed to do a הוראת שעה, probably that's the reason allowed to do it. Did everybody know it, or only the navi would know? No, kohanim. Only the kohanim knew 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 the Yeah, they were taught, the Kohen Gadol. Like it was written on the board, no? No, no, they were taught. It was passed by others, other people? By people before, yeah, they were taught. Then already, he's talking about he quotes another pasuk: ויקם על מעלה הלוים, on the steps of the Levi'im got up, Yeshua and בני and Kadmiel and Shevania and בני and שרביה, בני, בני כנני, כנני, ויזעקו בקול גדול אל השם אלוקיהם, and they screamed in a loud voice. These are people, holy people.

מאי אמרו? What did they say? אמר רב, רב said, ואיתימא רבי יוחנן, רבי יוחנן, this is what they said: Bye bye. Bye means אוי ווי. היינו האי דאחריביה לבית המקדשא. This guy who destroyed the בית המקדש, and who is this guy? The yetzer hara. וקליה להיכלא, and he burned our היכל. All because of the, everything happened because the yetzer hara. Yetzer hara got people to do aveirot and this is what destroyed the בית המקדש, he's got the the היכל burned, וקטלינהו לצדיקיא, and killed the צדיקים, ואגלינהו לישראל מן ארעהון, and he chased out the Yidden from Eretz Yisrael, from their land, ועדין קא מרקד בינן, he's still dancing among amongst us. In other words, he's saying you scream it to the Eibershter, the yetzer hara is at fault and he destroyed the בית המקדש and the yetzer hara is still there. And actually, we're talking about the yetzer hara of עבודה זרה, because that was the worst yetzer hara then. They did עבודה זרה. כלום יהבתיה לן אלא לקבולי אגרא? The only reason you gave us the yetzer hara, speaking to the Eibershter, so we get sechar. Yetzer hara convinces us to do an aveirah, we don't listen to him so we get sechar. לא איהו בעינן ולא אגרא בעינן. We don't need the sechar, forget about the sechar, the reward, don't better put us into this test. נפל להו פתקא מרקיעא, so they got These people were from the אנשי כנסת הגדולה. There was a note that came from Heaven to them, דכתב בה, it said there, emet. It said emet. What does the word emet mean? What did it mean to them? You are right. You guys are upset about the yetzer hara of עבודה זרה, do something about it. Wait, but the worst יצר הרע had to do more with with them not with with with יידן not getting along with each other rather than עבודה זרה? No, that's later. That's a different That's also from the יצר הרע. That's also a concept of עבודה זרה. Oh, the concept of עבודה זרה? Sure, that's שנאת חנם, yeah. It's connect I mean it's not עבודה זרה, because it's Right. So did they fast for three days? Yeah, we'll see, listen. Yeah, this was this was the first. Oh, this was the Yeah, that's why the first also there was no no אהבת ישראל, because if there would have been it would have never destroyed even for other aveirot. Anyway, so emet means you're right.

אמר רב חנינא, רב חנינא says, שמע מינה, חותמו של הקדוש ברוך הוא אמת. And here we know that Hashem's seal is emet. And it says why Hashem's seal is emet, because emet is always emet is nine, and the number nine that's the emet, because number nine always remains nine, never could change. Whatever you multiply nine 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. The 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 is מספר קטן. Yeah. So, the bottom line is they saw מן השמים that they're giving them the green light to do something about the יצר הרע of עבודה זרה. Yeah, yeah. That's a Yerushalmi. יתבי בתעניתא תלתא יומי ותלתא לילוותא, they sat, they fasted for three days and three nights. מסרו ניהליה, so they got it, they gave him over the the the אייבערשטער gave the יצר הרע over to them. נפק ואתא כגוריא דנורא מבית קדשי הקדשים, they

saw coming out of the קדש הקדשים like a flame of fire, and they realized, אמר להו נביא לישראל, so the navi said to them, היינו יצרא דעבודה זרה, this is it! This guy, this is the יצר הרע of עבודה זרה, שנאמר, it says, ויאמר זאת הרשעה. This was the guy, this is the bad guy. בהדי דתפסו ליה, when they grabbed him, אשתמיט ביניתא מביזייא, 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 פרסאות away. אמרו, so they said, היכי נעביד ליה? What should we do? If we start killing him and start doing something, he'll scream, and what will happen? דילמא מרחמי מן שמיא, he'll scream and the Aibershter, in the שמים they'll have pity on him. אמר להו נביא, the נביא said to them, שדיוה בדודא דאברא, put it into a leaden, a lead barrel, וחפיוה לפומיה באברא, דשאיב קלא, and cover it, seal it with lead, and lead absorbs the voice so the voice won't come out. Noiseproof. שנאמר, it says, ויאמר זאת הרשעה וישלך אותה אל תוך האיפה וישלך את אבן העופרת אל פיה, and 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. Except for that little hair. He might be inside. Yeah. You know what the Alter Rebbe said? The Alter Rebbe said that in order to do this they had to exchange the yetzer hara. Couldn't just take him away. So they exchanged it for the yetzer hara for money. And he said, \"I don't know if they made better, איך ווייס נישט צי מ'האט געמאַכט בעסער, like getting the yetzer hara of געלט.\" אמרו, now they said, No, no, that's not him, that's the yetzer hara of ta'avah. אמרו, they said, הואיל ועת רצון הוא, since it's a good, auspicious time, נבעי רחמי אייצרא דעבירה. Let's try to do the same thing to catch the yetzer hara for זנות, for adultery. בעו רחמי, so they davened for it, ומסרוהו להו, they got him too. אמר להו נביא, so the נביא said to them, חזו, listen, אי קטליתו ליה לההוא, כליא עלמא. If you kill him, the world will stop. You won't be able, there will be no more generations, people... Yeah, that's... but that's not the first, it's the second piece. 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 from that day, couldn't find one fresh egg in ירושל- in Eretz Yisrael. אמרו, they said, היכי נעביד? What should we do? ניקטליה? To kill him? יחרב כולי עלמא, the world will be destroyed. נבעי רחמי אפלגא, so let's ask the Aibershter for half! פלגא מרקיעא לא יהבי. They don't give half. כחלינהו לעיניה ושבקוה, they they they poked out his eyes or they they did something like they they blinded his eyes and they let him go. ואהני, so that at least