What Reb Yehuda says, and he brought this pasuk. Reb Meir says it was for avodah zarah. What does he do with this pasuk? Doesn't this pasuk say that there will be a mizbeach to ד' in Eretz Mitzrayim? So the Gemara says it comes for something else. Look at the תניא, it comes for something that we learned in the baraita. What does it say in the baraita? It says in the baraita like this: לאחר מפלתו של סנחריב, after סנחריב had his מפלה, yeah, יצא, חזקיה was the one that won, חזקיה came out ומצא and he found בני מלכים, children of the king, princes, שהיו יושבין בקרונות של זהב. They were גוים, but he found them sitting in wagons of gold. הדירן שלא יעבדו עבודה זרה, so he forced them, he made them make a נדר not to worship avodah zarah. שנאמר and it says, ביום ההוא יהיה חמש ערים בארץ מצרים, there will be five cities in ארץ מצרים מדברות שפת כנען speak the language of כנען, ונשבעות לה' צבאות, they will swear to ד'. So these were people that were goyim, but they spoke the language of כנען because they were in ארץ ישראל, and they they swore in ד''s name. And these people הלכו לאלכסנדריא של מצרים went to Alexandria of מצרים, ובנו מזבח built a מזבח, והעלו עליו, והעלו עולות לשם שמים. Since they promised not to do avodah zarah, so when they did the mizbeach in Alexandria they made it לשם to ד'. שנאמר and that's the pshat in the pasuk. It says, ביום ההוא יהיה מזבח לה' בתוך ארץ מצרים. It says that it would be in Mitzrayim would be a מזבח to ד'. Then the pasuk also finishes, עיר ההרס יאמר לאחת, to one of them will be said this will be a city of destruction. מאי עיר ההרס יאמר לאחת?

What does that mean? That one city will be they will say destruction? כדמתרגם רב יוסף, like Rav Yosef said: קרתא דבית שמש דעתידא למיחרב, the city of Beit Shemesh, it's called Beit Shimsha, which always says Beit Shemesh, yeah, בית, no, קרתא דבית שמש, דעתידא למיחרב, that will eventually get destroyed, יתאמר דהיא חדא מנהון, this is one of the five. That's what they're gonna say. Now, how does it fit to the word עיר ההרס? Alright, הרס, you could say חרס, because a ה and a ח is to change. So עיר חרס or עיר ההרס, it's taytsh in בית, עיר is like a house, and חרס like a שמש. How does that the Gemara asks, how does the word חרס לישנא דשמשא הוא? How does it lashon of sun? שנאמר it says, האומר לחרס ולא יזרח. The pasuk is saying the Eibershter is gonna say to the חרס not to shine. What's the חרס? The sun. Won't shine, and ובכוכבים יחתום, and he's gonna close up the stars. But bottom line, we see that חרס is, so that's what it says here: there were five cities in ארץ מצרים, and Beit Shemesh was one of them. Is Ah, that's why he called Shimshon, because his name is after שמש, ה' מגן ואלוקים? No. You should know. Huh? You should know. That's why I know. Gezogt di

Gemara vayter, תנו רבנן, the Rabbonim hobn gelernt, ארבעים שנה קודם חורבן הבית, 40 years before the Beit HaMikdash was destroyed, לא היה גורל עולה בימין. For 40 years, the גורל on the korban, לעזאזל and the korban to שתי שעירים, and it says it's a good siman if the one on the right side comes out to ד', it didn't happen. ולא היה לשון של זהורית מלבין. And the Was like sometimes yes, sometimes not. This never, the last 40 years it didn't Because I read last night that he died 40 years before the churban. at the beginning. 40 years before the churban he died? 40 years, yeah. And that's the remaining years, he was... Yeah. Anshei Knesset Hagedolah was in the time of גלות בבל into the first Beit Hamikdash, into the second Beit Hamikdash. Second Beit Hamikdash, yeah. Yeah, but the Beit Hamikdash stood for 420 years. Yeah. So if it says, it means he lived very long. Wow. And he would've had to have been for a couple of hundred Now, if he came later, and it's this whole story with Honyo and Shimon, when did that happen? The last 40 years, nah, I don't know. Pasuk, I don't know. And the לשון של זהורית, that piece of thing that they put on the in the horns that would turn white, that never happened. Those 40 years it did not מלבין. I

want to ask you, Azazel was what they the one they threw off the cliff. That's the one they put the red the red on. Yeah. They didn't put it on both. Put it on the one they threw off the cliff. But it it got white before it fell off, before not Wait till it was sacrificed. There's an inyan in the Beit Hamikdash, they say the person who walked him off the cliff never ended up back. No, he did. Farkert, he did, but they offered him food in the way. They had, a lot of times they died. It was a whole thing that they barely ever fasted, because he had to walk a whole day on Yom Kippur. Didn't walk a whole day. Had to walk, and because he did this and if he was weak to walk, they had like stations in middle of the way, offering him food on Yom Kippur. But it said, I think, me'olam no one never ate. I thought it said the other way, that so much that they stayed, they barely ever fasted, they couldn't fast. It was like who would want to be the guy? I wouldn't want to be the guy. I think it says if they they never never ate. What if it turned What if it turned white? Now they didn't have to throw him off the cliff anymore. That's That's a she'eilah for the Eibershter. Still had to throw him off again? The din, no, the din is you have to throw him off. Even if it turned, didn't turn white, you still had to throw him off. Throw him off. Whether it turned, it has nothing to do with, it just happened, it's a siman. But throwing off is one of the avodot. You have to do every avodah in the Beit Hamikdash. Part of the kaparah movement? לא היה נר מערבי דולק. And the נר מערבי, which always burned, didn't burn extra. והיו דלתות ההיכל נפתחות מאליהן. The walls would open by themselves. This is a siman to show the walls are open, open for all the people, all the enemies to come in. The doors. The doors opened by themselves. Farkert, it was a bad siman, like open to the public and allowing whoever was going to come in could come in.

עד שגער בהן רבן יוחנן בן זכאי. Rabban Yochanan ben Zakkai screamed at them. He lived at that time, right before the churban, during the churban. ואמר לו, and he said to him, היכל היכל! Told היכל, מפני מה אתה מבעית את עצמך? Why are you scaring yourself? יודע אני בך שסופך עתיד ליחרב. The end will be that you're going to be destroyed. וכבר נתנבא עליך זכריה בן עדוא. Zechariah already said a a נבואה about you. פתח לבנון דלתיך ותאכל אש בארזיך, that Lebanon should open its doors, and Lebanon goes on the Beit HaMikdash, and let the fire burn up your wood. So, he said already, we know, huh? When? No, this was by the Churban. Zechariah? Zechariah was before. But he was a נביא towards the end? Towards the end there? No, even before that. It was in the beginning. Chagai, Zechariah, Malachi were the last three נביאים which were in the beginning of the בית שני, the beginning of the בית שני. He already said נבואה then. 350 years. 400 years before, yeah. Because it says נביאים אחרונים, ג׳ נביאים עלו מבבל, the three נביאים that came from Bavel, Chagai, Zechariah, Malachi, and they each one said, gave over a din. One told them the place of the מזבח, one told them the size of the מזבח, one told them the din that you don't need a מקדש to burn, to bring a korban, whatever it is. But they were right in the beginning. Yeah, this was much before, much before.

אמר Rabbi Yitzchak ben Tavlai, Rabbi Yitzchak ben Tavlai said, למה נקרא שמו לבנון? Why is it called Lebanon, the Beit HaMikdash? Lebanon comes from the word white. שמלבין עונותיהן של ישראל, it whitens the עבירות of Yidden. אמר Rav Zutra bar Tuvia, Rav Zutra bar Tuvia said, למה נקרא שמו יער? You know it's also called יער? דכתיב, it says, בית יער הלבנון. יער means a forest. Why is it a יער? Why is it like a forest? לומר לך, to tell you, מה יער מלבלב, just like a forest grows, things sprout, that's the word, sprout. Yeah, אף בית המקדש מלבלב, the Beit HaMikdash also sprouted. Where do we see it? דאמר Rav Hoshaya, Rav Hoshaya interesting thing, we learned that before. בשעה שבנה שלמה בית המקדש, when Shlomo built the בית המקדש, נטע בו כל מיני מגדים של זהב, planted all kinds of fruit, golden fruit, והיו מוציאין פירותיהן בזמניהן, in the season when the fruit grew, it grew there too. וכיוון שהרוח מנשבת בהן, when the wind blew, משירים את פירותיהן, it would knock down the fruit. And it was golden fruit. שנאמר, it says, ירעש כלבנון פריו, that it should ירעש, the wind should knock it off, ומהן הייתה פרנסה לכהונה. The Kohanim who grabbed it, grabbed pieces of gold, and they were able to sell it. Who said money doesn't grow on trees? Huh? That's what Hekdesh Where the money grows on trees comes from. Yeah. Well, because my father always told me as a kid, when I asked for money, you think money off off trees? Yeah, that's how you know you're grown up. He asked for it, and that's what it's going to be like. וכיוון שנכנסו גוים להיכל, when the goyim came to the בית המקדש, יבש, it dried up. שנאמר, it says, ופרח לבנון, פרח לבנון אומלל, that the growth, the blossoming of לבנון, became אומלל means is is tragic. ועתיד הקדוש ברוך הוא להחזירה לנו, in the future Hakadosh Baruch Hu will give it back. שנאמר, it says, פרוח תפרח ותגל אף גילת ורנן כבוד הלבנון נתן לה, and it'll grow again, and the kavod of the בית המקדש, הלבנון will come back. Zogt di Gemara vayter, תנו רבנן, the Rabbanan, the beraita tells us, Yidden should know Know what to expect and then, no, and they'll do teshuva? They can change it? Sure they can change it, yeah. Because a bad nevuah, if you change, you do teshuva, you can change. A good nevuah cannot be changed. Der Eibershter gave over a good nevuah, as bad as you are, it can't change. But the bad nevuah could change. That was what Yirmiyahu Hanavi told Chanania ben Azur. Chanania ben Azur was a נביא שקר. Yirmiyah was saying nevuah that the בית המקדש would be destroyed, it was already after they took away some things from the בית המקדש, so he said that they'll take away everything, they'll destroy it. And Chanania ben Azur was also known to be a navi. He got up and he said nevuah that not only won't it be destroyed, the kelim that they took will be brought back. So Yirmiyah said to him, \"You see, you could be proven wrong. I could never be proven wrong, because I said a bad nevuah. Even if it won't come true, that won't show that I'm wrong, because der Eibershter could change His mind.\" And now it's all going to be No, how, through teshuva, whatever. \"But you said a good nevuah. If it doesn't come true, then you'll know that it's wrong.\" And dafka, that's what happened. They realized that he was a נביא שקר. One second, when he was giving that nevuah, maybe like that was genuinely authentic? No, how could it change? He was totally sheker when he was giving it? Yeah. We didn't know that, but they found out later. They were totally sheker? Right, Yirmiyahu told him, \"You're a rasha, you're a נביא שקר.\" When it didn't come back? Right, when it didn't come back next year or something. No, he said then. He said soon it's coming back. And, yeah, he said it's coming back soon. דער Rambam go on to say, עשר פעמים מזכיר כהן גדול את השם ביום. Ten times the Kohen Gadol mentions Hashem's name that day on Yom Kippur. שלושה בוידוי הראשון, שלושה בוידוי השני, שלושה בשעיר המשתלח, three times the first confession, three times the second, three times by the שעיר המשתלח, ואחד בגורלות, and one when he made the גורל. וכבר אמר, and when he would say, \"אנא השם,\" דנשמע קליה ביריחו, if he'd say, \"אנא השם,\" in יריחו they would hear his voice. Now, how far יריחו is, we'll see. אמר רבה בר בר חנה מירושלים ליריחו עשרה פרסאות. Ten פרסאות. Wow. ציר דלתות ההיכל נשמע בשמונה תחומי שבת. The hinges, when they opened the doors, made so much noise, you could hear it eight תחומי שבת away. A תחום שבת is 2,000 מיל. And this is eight times that much.

עזים שביריחו, the goats of יריחו, מתעטשות מריח הקטורת, they would sneeze from the ריח, the smell of the קטורת of the בית המקדש. נשים שביריחו אינן צריכות להתבשם מריח הקטורת, the women in יריחו, even in יריחו, did not have to put on makeup, or not makeup, perfume, because the smell, good smell from the קטורת. כלה שבירושלים אינה צריכה להתקשט מריח הקטורת, a כלה in ירושלים didn't have to put on any perfume or anything because this was enough. אמר רבי יוסי בן דגלאי, רבי יוסי בן דגלאי said, עזים היו לאבא בהרי מכוור, my father had goats in a place called הרי מכוור, והיו מתעטשות מריח הקטורת, and they used to sneeze from the smell of the קטורת. אמר רבי חייא בר אבין, חייא בר אבין said, אמר רבי יהושע בן קרחה, רבי יהושע בן קרחה, סח לי זקן אחד, so one old man told me, פעם אחת הלכתי לשילה, once I went to שילה, והרחתי ריח קטורת מבין כיפיה. Shiloh, they used to be משכן שילה. They brought ketoret there. So in his time, רבי יהושע בן קרחה's time, which was about, I would say, I don't know, a thousand years later, he still smelled the ketoret in Shiloh! In the walls, I don't know, for the walls. Yehoshua ben Korcha was after both בתי מקדשות? Yeah. Yes, it's 800 years later, yeah. Wow. We'll go another shtikel. בא לו אצל פר שני, and it's a whole story of how the avodah went. Finally he went to the second פר, and then he said a second vidui.

פרעגט די גמרא, מאי שנא בוידוי הראשון דלא אמר ובני אהרן עם קדושך? The first vidui he only said vidui on himself and confessed for my aveirot. He didn't say the aveirot also of the other kohanim. מאי שנא בוידוי השני דאמר ובני אהרן עם קדושך? On the second one he also included the others. תנא דבי רבי ישמעאל, so in yeshiva they said, כך הוא מידת הדין ניתנת, this is the right way to do it. מוטב יבא זכאי ויכפר על החייב, it's better that somebody who's innocent should go and try to find a kaparah for someone that's guilty, ואל יבא חייב ויכפר על החייב, that's not that's not let's not a guilty person come. So first, before he's trying to find a kaparah for them, he has to get himself clean. So first he got himself clean, and then he was able to ask for them. And the yidn, then the yidn after that? Huh? The rest of the yidn after that. No way! Having the shiur afterwards? But that wasn't from Minchah still, right? No, no. Oh, that was definitely from the Minchah today. Ma'ariv, Ma'ariv.