Kamtza bar Kamtza and all the inyanim. So we're holding here in middle of כ\"ף, that finally Rabban Yochanan ben Zakkai got out, made himself like he's dead, they took him out, and he came to Vespasian, and he told Vespasian, \"Shalom aleichem, king.\" So he said to him, \"You deserve to die for two reasons: number one, you called me the king, and I'm not the king, so it's a מרידה במלכות. Number two, if you if I'm the king, so why didn't you come till now?\" Okay. So he said, okay... It's brought in the Machzor, right? Huh? It's brought in the Machzor. Yeah, I'll mention that. Shlomo Karliner? I didn't remember who who it says there, Shlomo Karliner. R'' Shlomo Karliner fainted when he came by המלך and he said to he reminded himself this Gemara: אי מלכא אנא, עד השתא אמאי לא didn't you come? Okay. אמר ליה, so he says to him like this, that's how he answered: דקאמרת לאו מלכא אנא, when you told me that you're not a מלך, איברא מלכא את. Truth is you are a melech, which basically means you're going to be a melech. דאי לאו מלכא את, if you're not a מלך, לא מימסרא ירושלים בידך. Hashem wouldn't give over Jerusalem in your hands, דכתיב it says, \"והלבנון באדיר יפול.\" The לבנון will fall in the hands of אדיר. Now, אדיר, אין אדיר אלא מלך, אדיר means a מלך, דכתיב, \"והיה אדירו ממנו,\" and the pasuk continues, \"ומשלו מקרבו יצא,\" so it's a מושל, it's a ruler. אין לבנון אלא בית המקדש, לבנון is בית המקדש, שנאמר, \"ההר הטוב הזה והלבנון.\" So when it says the לבנון will fall into the אדיר, that means that the Beit HaMikdash will fall into a king. Now if you're going to conquer the Beit HaMikdash, and you're not a king, then it can't be, so obviously you're a king. Speaking about the ketoret, yeah? לבנון? No. Ketoret? What's What's לבנון? לבנון is name for Beis Hamikdash. Oh. ודקאמרת, and the second question you had, אי מלכא אנא, אמאי לא קא אתית לגבאי עד האידנא? You're asking, if I'm a king, why didn't you come till now? So I'll tell you: בריוני דאית בן לא שבקינן, the bad guys amongst us did not let me. אמר ליה, so he gave him a mashal: \"So

what do you mean they didn't let you? Force it! אילו חביתא של דבש, imagine if you have a jar of honey, ודרקון כרוך עליה, and you have a a snake, poisonous snake on it, לאו משברינן ליה לחביתא בשביל דרקון? If you want to get rid of the snake, you hit the snake and you break the חביתא, it's stuck here, but you kill the snake, so here too! What you you should have done: they don't let you, burn the city down! And you'll you'll force them to get out, and then you'll be able to come to me.\" אישתיק, he didn't have what to answer. קרי עליה רב יוסף, ואי תימא ר' עקיבא, so רב יוסף said, some say ר' עקיבא said on him, there's a pasuk that says, \"משיב חכמים אחור ודעתם יסכל,\" that sometimes the chachamim, their brain, their chachmah goes away and their daat becomes stupid. Why didn't he have what to answer? איבעי ליה למימר ליה, he said that's not what you do: שקלינן צבתא, you take a צבינגל, you take a we know what's that, plier, ושקלינן ליה לדרקון, and you take off the snake, וקטלינן ליה, you kill him, וחביתא שבקינן ליה, we leave the jar should stay! So what else should we do? We have to get rid of them somehow, but you can't say I should burn down the city, break the honey, burn down the city so we should get them! But he didn't answer that. So the Gemara says, why didn't he answer? What it really means is that the Aibershter sometimes makes a person who's smart not to figure out an answer because that's what the Aibershter wanted, the Aibershter wanted like that, but really, סתם אזוי על פי שכל, he should have answered a very good answer. אדהכי,

while they're talking, אתא פריסתקא, while they're talking came a shaliach from Rome, פריסתקא דרומי, he came as a shaliach from Rome, אמר ליה and he said to him, \"קום, get up, דמית ליה קיסר, the king died, ואמרו הנהו חשיבי דרומי, so all the elders of Rome said, לאותוביך ברישא, to make you the head, to make you the Caesar, make you the king.\" So right away he saw, so it's mekuyam gevorn what Rabban Yochanan ben Zakkai said. הוה מסיים חד מסאני, he was putting on one shoe, he had put on one shoe, בעי למסיים אחרינא, he wanted to put on the second shoe, לא עייל, couldn't put on his shoe. בעי למשלפא לאידך, so he wanted they can't wear one shoe, so he wanted to take off the other one, לא נפיק, it didn't come off. אמר, he said to רבן יוחנן בן זכאי, \"מאי האי? What's happening here?\" אמר ליה, he said to him, \"לא תצטער, don't feel bad. שמועה טובה אתיא לך, you just got a good news that you became king, and that makes your body swell. דכתיב it says, 'שמועה טובה תדשן עצם.' Good news will make even your bone get fatter. Usually we get fat, fat doesn't make the bone, but this even the bone gets fatter. So what happened was your foot got bigger and you can't put your shoe on, and you can't take the other one off cuz it's too tight.\" \"אלא מאי תקנתיה? So what do I do?\" Oh, he said, \"לייתי איניש דלא מיתדבא ליה, bring a person that you don't like, not fond of, דליחלוף קמך, let him pass by you. That'll do the opposite, it'll give you tza'ar. דכתיב it says, 'ורוח נכאה תיבש גרם,' that if you have a a low ruach, a low spirit, it dries up your bones!\" So, it'll make it shrink again. עבד הכי, he did that, עייל, טאקע the second shoe went on, he was able to put it on. אמר ליה, so he said to him, ומאחר דחכמיתו כולי האי, now that I see you guys are so smart, tartei, two things, the last answer and also that he said he's going to be king and he was. עד האידנא מאי טעמא לא אתיתו לגבאי? So, why didn't you come till now to me? אמר ליה, he said, ולא אמרי לך? Didn't I tell you already? אמר ליה, so he said back to him, אנא נמי אמרי לך, I answered you back. You answered me because the biryonei and I answered that that's not a teirutz. Well, why isn't that a teirutz? Because how could he, how was he supposed to, in other words, he was supposed to just break the whole city? That's what he told him. The Gemara says he should have answered that's not what you do. But he, yeah, he felt if you're supposed to surrender to, wait a second, if you're the king, I have you have to surrender. That's what that's what he basically wanted. That's and and and Rabban Yochanan ben Zakkai wanted to do that, wanted to surrender, make peace with them. So, he said because if I'm the king and you have to surrender, yes, that's what you have to do. You see, what did they do? What did the biryonei do? That's what they did. They burned down all the storages for that reason. They to force fear and what they want. So, he said, you also, if you're doing the right thing, you should fight till the end and break the city down. I mean, it's wrong, he should have told him that, but he didn't. But but but the the when it says משיב חכמים אחור, they lost their sechel because Hashem didn't help him to give a good answer, the answer that he should have said that you remove the snake, I don't understand what it means. He could not remove the snake. Rabban Yochanan ben Zakkai could not remove the snake. Yeah, so Rabban Yochanan ben Zakkai was supposed to tell him that this is not an etzah, either. We have to try to remove the snake. To break the chaviyot is not an etzah. So, he said that's not so to burn the city down is not an etzah. We have to work on this, we have to try to get the snake away. That's what he said. He said you have to burn the ci- that's that's not a normal thing to do because you have a problem you burn the city down. That's what he was supposed to answer him. Anyway, so he said, I I I told you also. Okay, that's where the conversation finishes. אמר ליה, so he said to רבן יוחנן בן זכאי like this, מיזל אזלינא, I have to go, I'm now the emperor, so I have to go to Rome. ואיניש אחרינא משדרנא, I'm going to send another general to come and take my place. אלא בעי מינאי מידי דאתן לך, ask me what do you want me to give you, because you came here and you're ask me for what do you want me to give you. אמר ליה, so he said like this,

תן לי יבנה וחכמיה, the city of יבנה and the חכמים, give that to me, don't shepherd that city, which don't kill the חכמים, don't bother that city, ושושילתא דרבן גמליאל, and don't bother any one of the family members of Rabban Gamliel, because that was the continuation of David Hamelech, these were the נשיאים, so in order for מלכות בית דוד to continue, ואסוותא דמסיין ליה לרבי צדוק, and get me doctors to cure Rabbi Tzadok. קרי עליה רב יוסף, ואיתימא רבי עקיבא, here also Rav Yosef, some say Rabbi Akiva said, same thing, משיב חכמים אחור ודעתם יסכל, that some here we have a case where the chachamim's mind was back backwards and their דעת became stupid. איבעי ליה למימר ליה, he should have said to him, לשבקינהו להא דזימנא. You know what? This time leave us. You came here because you felt you were made to the מלכות, so now I'm asking you, give us a chance. That's what he should have said. Give them a chance to do what? And don't bother them, and don't hurt us, no. He should stop the siege of Yerushalayim? Yes, take away from the, don't siege. The whole reason that they made him the Caesars because he was a victor, he was they saw that the city's going to fall, they said he's a good general. Now he lets the city go, they're not going to let him do it. No, he's he's moving, he's he's leaving. So, it's not him anymore. So, he's leaving and he said this time, you know, that's why didn't he come till then? Something happened, the maaseh that Bar Kamtza came and told him, this whole thing came because of that, so he said you should have left it. So, he should have asked him to leave it. So, why didn't he? Isn't that a normal First thing he should have said, please, if you're giving me a chance to ask you for whatever I want, please don't bother us this time. So, the Gemara says, הוא סבר, but he thought, דילמא כולי האי לא עביד. Too much. This he wouldn't do. And that's והצלה פורתא נמי לא הוי. Wouldn't even be a little bit saved, it's like the lashon is תפסת מרובה לא תפסת. Don't ask for too much. If you ask for too much you get nothing. So, he thought let me ask at least for this, to save the Torah and It seems to be more logical. Does it make sense that the general is going to let they're in they fought a big war and a lot of soldiers died. And now he's going to just walk away from it? When the victory is right there? The last minute he's going to walk away? The war wasn't so was the war so big already? Yeah, there was a big war. But he's he gave the nevuah. The king, you know, it would it would come to Yerushalayim. Yerushalayim has to fall into hands of of a king. If he's he's going to fall. Yeah, but he could have pushed it off. Then it would be, it would happen anyway, but it could happen 20 years later. In other words, he could have pushed it off. He could have said that this that's what he said, להא דזימנא, this time let us go. Give us some time. Yeah, maybe things would work out differently. I mean and and who knows when it would happen. בכלל, a nevuah that's bad could change, a nevuah that's good can't change. So, if things would go on, maybe in the meantime they, the Yidden would do teshuvah. The whole thing is the Yidden, they weren't the way they're supposed to, and then this whole thing wouldn't happen, so you should have thought of that. The thing is here, it's a safek and a vadai, that's the thing. Asking him for a little bit, since he asked him, he told him ask what you want, it's a vadai, but to ask for more is a safek. Save the whole Yiddishkeit. Yeah, true. Except the Beit Hamikdash. שפך את חמתו על עצים ואבנים. Well, he would find another excuse. He would find another excuse not to jeopardize it. At this point, this was the answer. זאגט די Gemara ווייטער: אסוותא דמסייע ליה לרבי צדוק מאי? What was the medicine that they gave Rabbi Tzadok? His problem was he didn't eat for 40 years really, so he couldn't even eat. Nothing food, no food came down. So what did the doctors do? יומא קמא, the first day, אשקיוה מיא דפארי. First day, they gave him to drink, that's all, water that סובין, קלייען, what's a סובין, bran was soaked in the water. So the water really was liquid, there was nothing, no ממשות there, but it had a little bit of something of that. So that start, but he couldn't eat! So he had to open up his kishkes, open up, so he started. למחר, מיא דסיפוקי. The next day, water that was inside was soaked these these these things even thicker, and a little bit of flour already is געבליבן in the water. He drank that. למחר, מיא דקמחא. Then later water that some flour is mixed in, עד דנפח מעיה פורטא פורטא, until his stomach became open more and more till finally he was able to start eating. Should have known that by the concentration camps, all the people... My father had two sisters who died after they were liberated. Yeah, because they ate too much. After they were starving, they ate and they, not only they ate, they ate rich things. Chocolate. Chocolate. The first thing that the soldiers gave them was chocolate. Yeah, American soldiers liberated, gave them all chocolate. And some of them, un gekhapt, ate two two things, five things, and they died. Actually the third sister almost died too, but she pulled through. Yeah. Okay, so that's what happened vayter.

אזל שדריה לטיטוס הרשע, and now he sent Titus HaRasha. So Vespasian became the king, and he sent Titus HaRasha to be the general of the army. Okay, the pasuk says like this, I don't know why the Devarim ל\"ב is after the word ואמר. It's supposed to be before. Oh, this one is right. The pasuk says ואמר, it's not אמר that Titus said. The pasuk says: ואמר אי אלהימו צור חסיו בו. It's in Haazinu, that Eibershter is saying that the enemies are gonna kill the Yidden, destroy the Yidden, and they're gonna say, nu, where is your God that you relied on? So the Gemara says, who is that? זה טיטוס הרשע, שחירף וגידף כלפי מעלה. טיטוס הרשע cursed the Eibershter, and not only that, he did such terrible things in spite of the Eibershter. He didn't, some guys do bad things because they're bad people. This was not because, in spite. What did he do? מה עשה? תפס זונה בידו, he grabbed a זונה in his hand, ונכנס לבית קדשי הקדשים, he took her into the קדש הקדשים, והציע ספר, they took a ספר תורה and put the ספר תורה on the floor, open on the floor, ועבר עליה עבירה there in the קדש הקדשים. ונטל סייף, he took a sword, וגדר את הפרוכת, and he stuck into the פרוכת, ונעשה נס, a miracle happened, והיה דם מבצבץ ויוצא. The פרוכת started bleeding. וקסבר, so he thought, הרג את עצמו, that he killed the Eibershter! No, עצמו doesn't mean the Eibershter? Yeah, it means the Eibershter. שנאמר, it says: שאגו צורריך בקרב מועדך. Your enemies screamed בקרב מועדך, means in the place where you meet the Yidden, which is the קדש הקדשים. שמו אותותם אותות. And they made certain mofsim, certain אותות, certain signs. So he thought that this is a sign that he killed the Eibershter. אבא חנן, אבא חנן says another pasuk: מי כמוך חסין יה. Who's like you? מי כמוך חסין וקשה, who is like you, Eibershter, which is so strong, שאתה שומע ניאוצו וגידופו של אותו רשע ושותק. You hear and you see everything that he's doing and and you let him do it, you're quiet. דבי רבי ישמעאל תנא, this is the pasuk: מי כמכה באלם ה', which means מי כמוך באלמים. Quiet. Yeah. Who is like you, and the אלמים goes on the, they are deaf or or or he was quiet. Anyway, מה עשה? What did he do afterwards? נטל את הפרוכת, took the פרוכת, ועשאו כמין גרגותני, and he made it like a basket, והביא כל הכלים שבמקדש, he brought all the כלים of the בית המקדש, והניחן בהן, put them into this basket, והושיבן בספינה, put them in a ship, לילך להשתבח בעירו, to take it back to his city and to praise him look what I accomplished. שנאמר, it says, ובכן ראיתי רשעים קבורים. Says like this: I saw the רשעים buried, ובאו, and they came, וממקום קדוש יהלכו, they came from a holy place, וישתכחו בעיר, and be forgotten in the city. But what does that mean? So he taytsh'es different ציור, מה שאין כן עשו. Says like this: And it says ובכן ראיתי רשעים קבורים. אל תקרי קבורים אלא קבוצים. Doesn't mean buried, and it changes the ר' to צ'. Gathered, that's what he did. He gathered all the כלים. אל תקרי וישתכחו אלא וישתבחו. And it says at the end he forget in his city, it means he will praise himself in the city. איכא דאמרי, some say קבורים ממש. You could use the word קבורים. What does it mean? אפילו מילין דמטמרן איתגלין ליה. They found, Titus found in the Beis Hamikdash even the hidden treasures. Well, not the Aron, he didn't find. The Aron he didn't find. It wasn't there. The Aron wasn't there. It was it was the second Beis Hamikdash. There was no Aron there. According to some, it was taken away by the by גלות בבל, and according to Rambam, Gemara, Yoshiyahu Hamelech had it had it hidden underground under the tunnel. Yeah, yeah, Yoshiyahu. No, it's a machloket. Some say that he didn't. That was the thing, that's it. Just today they found in the a seal of a woman, a woman from the time of the first Beis Hamikdash. A what? Seal, yeah? How do they know, did they figure? Inscriptions had a person's name... husband's name, father's name. This is from 2,500... first Beis Hamikdash. Okay, we're davening Maariv in a few minutes, but I have to say Mishnayot first. So, where are we at? Yeah.