What the Eibershter said, and he brought this pasuk. Rabbi Meir says it was for avodah zarah. What does he do with this pasuk? Doesn't this pasuk say that there will be a מזבח to Hashem in ארץ מצרים? So the Gemara says, it comes for something else. Look at the Tanya, it comes for something that we learned in a ברייתא. What does it say in a ברייתא? It says in a ברייתא like this: לאחר מפלת, מפלתו של סנחריב, after Sancheriv had his מפלה, yeah, חזק- Chizkiyah was the one that won, Chizkiyah came out, ומצא he found בני מלכים, children of the kings, princes, שהיו יושבים בקרונות של זהב. They were גוים, but he found them sitting in wagons of gold. הדירם שלא יעבדו עבודה זרה. So he forced them, he made them make a neder not to worship avodah zarah. שנאמר 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 Hashem. So these are people that were גוים, but they spoke the language of כנען because they were in ארץ ישראל, and they they swore in Hashem's name. And these people הלכו לאלכסנדריא של מצרים, went to אלכסנדריא מצרים, ובנו מזבח, built a מזבח, והעלו עולות לשם שמים. Since they promised not to do avodah zarah, so when they did the מזבח in אלכסנדריא they made it to Hashem. שנאמר, and that's the פשט in the pasuk, it says, ביום ההוא יהיה מזבח לה' בתוך ארץ מצרים. It says that it would be a in Mitzrayim there will be a mizbeach to Hashem. Then the pasuk also finishes, עיר ההרס יאמר לאחת. To one of them it 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 Rav Yosef, as Rav Yosef said, קרתא דבית שמש דעתידא למיחרב. The city of Beit Beit Shemesh, it's called Beit Shemesh, always says Beit Shemesh, yeah, בית, תרגום ארמי של בית שמש, דעתידא למיחרב, that will eventually get destroyed, יתאמר דהיא חדא מנהון. This is one of the five. That's what they're going to say. Now,

how does it fit to the word עיר ההרס? Or חרס, you could say חרס, because a ה and a ח could change. How so עיר חרס or עיר ההרס, you taytsh in בית, עיר is like a house, and חרס like a שמש. How does that so the Gemara asks, how does the word חרס לישנא דשמשא הוא? How is it a lashon of sun? שנאמר it says, האומר לחרס ולא יזרח. The pasuk is saying, that דער אייבערשטער is going to say to the חרס not to shine. What's the חרס? The sun! Won't shine, and ובעד כוכבים יחתום, and He's going to close up the כוכבים, the stars. But the bottom line we see that חרס is, so that's what it says here: there were five cities in Eretz Mitzrayim, and Beit Shemesh was one of them. Beit Shemesh is Shimshon, in Hebrew is Shimshon, all these things, tick and Shimshon is right there. Taytsh Shimshon שמש. Ah! That's why he called Shimshon, because his name is after שמש, הוי' מגן אלקים. No, everything that his name was Shimshon in the whole area. You should know. Huh? You should know. That's why I know. זאגט די Gemara weiter, תנו רבנן, the Rabbanan

have learned, ארבעים שנה קודם חורבן הבית, 40 years before the בית המקדש was destroyed, לא היה גורל עולה בימין. For 40 years, the goral on the korban, לעזאזל, on the korban, two שני שעירים, and it says it's a good siman if the one on the right side comes out to Hashem, it didn't happen. ולא היה לשון של זהורית מלבין. Yeah, it was like sometimes yes, sometimes not. It didn't come out at all? This never, the last 40 years it didn't... It was always never on the... that he died 40 years before. Shimon Hatzadik was at the beginning. How could he have 40 years before the churban he died? 40 years, yeah. And the remaining years he was kohen gadol. Yeah, Anshei Knesset Hagedolah was in the time of גלות בבל, into the first בית המקדש, into the second בית המקדש. Second בית המקדש. Yeah, but the בית המקדש stood for 420 years. Yeah. So if it says, it means he lived very long. That's how it is. And he would have had to have been kohen gadol for a couple hundred years. No, he became kohen gadol later. And this this whole story with Chonio and Shimon, when did that happen? The last 40 years? No, I don't know, basically, 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 normally didn't malbin. For שעיר המשתלח. Azazel was what they 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, only on the one they threw off the cliff. But it it got white before it fell off, before he knocked down. Yeah, before it 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 was a siman to show the walls are open open for all the people, all the enemies, to come in. The doors. The doors open by themselves. But it's a bad siman, like open to the public and allowing whoever is 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 the היכל, מפני מה אתה מבעית את עצמך? Why are you scaring yourself? יודע אני בך שסופך עתיד להיחרב. The end will be that you're going to be destroyed. וכבר נתנבא עליך זכריה בן עדוא. Zechariah already said a a nevuah about you. Says, פתח לבנון דלתיך ותאכל אש בארזיך, that the לבנון should open its doors and the לבנון goes on the בית המקדש, and let the fire burn up your wood. So, he said already, we know Huh? How? When? No, this was by the Churban. Zechariah. Oh, the Zechariah was before. But he was a נביא towards the end. towards the end of 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. 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 דין. One told them the the place of the of the מזבח, one told them the size of the מזבח, one told them the דין that you don't need a בית המקדש to burn, to bring a קרבן, whatever it is. But they were right in the beginning. Yeah, this was much before, much before. אמר רבי יצחק בר טבליי, Rabbi Yitzchak bar Tavlai said, למה נקרא שמו לבנון? Why is it called לבנון the בית המקדש? לבנון comes the word white. שמלבין עונותיהן של ישראל, it whitens the עבירות of אידן. אמר רב זוטרא בר טוביה, 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 and sprouts, that's the word. Yeah. אף בית המקדש מלבלב, the בית המקדש also sprouted. Where do we see it? דאמר רב אושעיא, Rav Oshaya an 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. וכיון שהרוח מנשבת בהן, when the wind blew, משירין את פירותיהן, it would knock down the fruit. and it was golden fruit. שנאמר, it says, ירעש כבלבנון פריו, that the ירעש the blast should knock it off. ומהן היתה פרנסה לכהונה. The Kohanim grabbed it, grabbed pieces of gold and they were able to sell it. He said money doesn't grow on trees. Huh? Yeah. Yeah. Oh, because my father always told me as a kid, he said, what do you think, they pick money off off trees? Yes, how do you blow your product? Exactly. That's what it's going to be like. וכיון שנכנסו עובדי כוכבים להיכל, when the goyim came to the בית המקדש, יבשו, it dried up. שנאמר, it says, ופרח לבנון אומלל. And the growth, the the blossoming of לבנון, it became אומלל, means is is is tragic. ועתיד הקב\"ה להחזירה לנו, in the future Hashem will give it back. שנאמר, it says, פרוח תפרח ותגל אף גילת ורנן כבוד הלבנון נתן לה, and it'll grow again and the כבוד of the בית המקדש של לבנון will come back. Zogt di Gemara vayter תנו רבנן, די רבנן haben gelernt אידן should know. Know what to expect. And then, no, maybe they'll do teshuvah. You can change it. Sure, you can change it, yeah, cuz a bad nevuah, you change, you do teshuvah you can change. A good nevuah cannot be changed. The Eibershter gave over a good nevuah, as bad as you are it can't change. But the bad nevuah could change. That's what what Yirmiyahu Hanavi told Chananya ben Azur. Chananya ben Azur was a נביא שקר. Yirmiyahu was saying nevuah that 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. And Chananya ben Azur was also known to be a נביא. He got up and he said nevuah that not only won't get destroyed, the כלים that they took will be brought back. So Yirmiyahu said to him, \"You see, you could be proven wrong. I could never be proven wrong, cuz I said a bad nevuah. Even if it won't come true, they won't show that I'm wrong because the Eibershter could change His mind.\" And how? All can be teshuvah? No, how? Through teshuvah, whatever. \"But you said a good nevuah. If it doesn't come true, then you'll know that it's wrong.\" And that's what happened. They realized that he was a נביא שקר. One second, when he was giving that nevuah, maybe that was, meaning it was authentic? No, how did it change? It was totally שקר when he was giving it? Yeah. We didn't know that, but they found out later. It was totally שקר. Right, Yirmiyah told him, \"You're a you're a נביא שקר.\" When it didn't come back? When it didn't come back after yeshiva? No, he said then. He said soon it's coming back. So, yeah, he said it's coming back soon. די רבנן האבן געלערנט, עשרה פעמים מזכיר כהן גדול את השם בו ביום. 10 times the Kohen Gadol mentions Hashem's name that day, Yom Kippur. שלשה בוידוי הראשון, שלשה בוידוי השני, שלשה 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 goral. וכבר אמר, and when he would say, \"אנא השם\", נשמע קולו ביריחו. If he'd say, \"אנא השם\", in Yericho they would hear his voice. Now how far Yericho is we'll see. אמר רבה בר בר חנה, מירושלים ליריחו עשרה פרסאות. 10 פרסאות. Wow. ציר דלתות היכל נשמע בשמונה תחומי שבת. The

hinges, when they open the doors, made so much noise, you could hear it eight תחומי שבת away. And תחום שבת is 2,000 מיל. And this is eight times that much. עזים Yericho, the goats of יריחו, מתעטשות מריח הקטורת, they would sneeze from the ריח, the smell of the ketores of the Beit Hamikdash. נשים שביריחו אינן צריכות להתבשם מריח הקטורת, the women in Yericho, even in Yericho, did not have to put on makeup or not makeup, perfume, cuz the smell, good smell from the ketores. כלה שבירושלים אינה צריכה להתקשט מריח הקטורת, a כלה in Yerushalayim didn't have to put on any perfume or anything because this was enough. אמר רבי יוסי בן דגלאי, Rabbi Yosi ben Daglai 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 ketores. אמר רבי חייא בר אבין, Chiya bar Avin said, אמר רבי יהושע בן קרחה, Rabbi Yehoshua ben Korcha, סח לי זקן אחד, so one man, old man told me, פעם אחת הלכתי לשילה, once I went to שילה, והרחתי ריח קטורת מבין קסליה. Shiloh, they used to be Mishkan Shiloh, they brought ketores there. So in his time, Rabbi Yehoshua ben Korcha's time, which was about, I would say, I don't know, a thousand years later, he still smelled the ketores in Shiloh. In the walls? I don't know if the walls. Ben Korcha was after both בתי מקדש? Yeah. Much later than that. Yes, that's 800 years or whatever, yeah. Wow. Now 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

there he had 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 averot, he didn't say the averot also of the other kohanim? מאי שנא בוידוי השני דאמר ובני אהרן עם קדושך, and the second one he also included the others? תנא דבי רבי ישמעאל, so Rabbi Yishmael said, כך הוא מדת 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 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 Yidden, then the Yidden after that? Huh? Then the rest of the Yidden. No way. Having the shiur afterwards? But that wasn't from a nes still, right? No, no. Oh, that was definitely a nes. Where are you