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1)

(a) Ula quoting Rebbi Shimon, just concluded that the phrase "until this day" always means forever (at least, until the days of Mashi'ach). The problem with this is from the Pasuk in Shoftim, which tells us that the Yevusi resided in Yerushalayim together with the tribe of Binyamin "until this day" - when the Pasuk in Yirmiyah says that Yerushalayim was completely desolate for fifty-two years. Clearly then, "until this day" does not necessarily mean forever.

(b) The significance of the word "Beheimah" mentioned there lies in its Gematri'ah (numerical value) fifty-two - the exact number of years that Yerushalayim was desolate.

(c) Rebbi Yossi says that for seven years sulfur and salt reigned in Yisrael. Rebbi Yochanan bases this on a 'Gezeirah Shavah' "al Asher Azvu es *B'ris* Hashem Elokei Avosam" in Devarim and "ve'Higbir *B'ris* la'Rabim Shavu'a Echad" in Daniel - because the Pasuk in Devarim refers to "sulfur and salt burning all its land" (a reference to the devastation caused by the enemy). It does not say however, how many years that devastation would last. Therefore Rebbi Yochanan teaches us the source from a Gezeirah-Shavah - which is what Rebbi Yossi is saying. (Incidentally, the Gemara brings Rebbi Yossi as a second Kashya on Ula.), since from here too, we can see that Yerushalayim was not inhabited for a number of years.

(a) The Gemara thinks that, if "ad ha'Yom ha'Zeh" does not imply forever, then at least "*Sham* ad ha'Yom ha'Zeh", does - and the Pasuk quoted by Ula does indeed say "Vayiheyu *Sham* ad ha'Yom ha'Zeh".

(b) This explanation, too, is refuted, from the Pasuk in Yeshayah, which describes how five hundred men from the tribe of Shimon went to Har Se'ir, defeated the remnant of Amalek and resided "Sham" ad ha'Yom ha'Zeh" - and they are certainly not there any longer, since Sancheriv came and mixed up all the nations.

(c) The Chachamim in a Beraisa, concur with the Tana in Shekalim - who maintains that the Aron was buried in the Beis Hamikdash itself.

(d) According to them, the Kohen who discovered where the Aron was hidden, was busy wielding his ax ...

1. ... according to Rebbi Chelbo - in sport.
2. ... according to Tana de'Bei Rebbi Yishmael - in order to de-worm the wood for the Mizbe'ach (the only thing that Ba'alei Mumin were permitted to do).

(a) The two Pesukim in Melachim, one of which states that the poles of the Aron *could* be seen from the Heichal, the other, which states that it could *not*, are both right - since whereas the actual poles could *not* be seen, the bulge where they protruded, *could*.

(b) This is hinted in the Pasuk "Tzeror ha'Mor Dodi Li, *Bein Shadai* Yalin"(he sleeps between my breasts) - where Yisrael compare Hashem's love towards them, to the love of a man towards his wife. Similarly here, the poles of the Aron resembled a woman's breasts protruding through her clothes.

(a) The Kohanim demonstrate the extent of Hashem's love of Yisrael to the visitors who came to Yerushalayim for Yom-Tov - by opening the curtain and showing them the Keruvim locked in an embrace. And they would announce 'See that Hashem's love towards you resembles that of a man towards his wife'.

(b) The Beraisa explains that the Pasuk "ve'Lo Yavo'u Lir'os, ke'Vala es ha'Kodesh va'Meisu" - comes to forbid the Levi'im to see the Holy vessels being put away whilst the Mishkan was being dismantled.

(c) That was the case in the early days, *before* Yisrael entered Eretz Yisrael, when they were not yet familiar with the Shechinah, and were like a betrothed woman who is still shy of her Chasan. Whereas Rav Ketina is speaking *after* Yisrael had already entered Eretz Yisrael. At that stage, they were compared to a married woman who is familiar with her husband and is no longer shy.

(d) The Mishnah in Shekalim, where the Kohen died for seeing too much, and which seemingly restricts what one should see, speaks in the time of the second Beis Hamikdash, after they had been exiled. Even though they returned, it was not quite the same as before the exile - they returned to their status of being betrothed, like they were in the desert.

(a) We learned a Beraisa earlier which describes how they would roll up the curtain, and show the people the Keruvim locked in an embrace. This might be speaking in the time of the *first* Beis Hamikdash - in which case 'the curtain' refers not to the Amah Teraksin, but to the curtain that blocked the entrance to the Kodesh Kodashim.

(b) During the first Beis Hamikdash, each of the *three* entrances of the Beis Hamikdash had a curtain. Nevertheless there were *six* curtains - because the D'vir had two curtains, and so did the attic on top of the D'vir.

(c) Rav Acha bar Ya'akov establishes the Beraisa describing the Keruvim even in the time of the *second* Beis Hamikdash - because the Keruvim were not those that flanked the Aron, but refers to the *pictures* of Keruvim that adorned the walls.

(d) The walls also contained patterns of "Masav" - nets "Kela" - ropes.

6)

(a) "Kol Mechabdeha Hizilu'ha Ki Ra'u Ervasah" refers to the enemy (who had previously had respect for our closeness with Hashem). When they entered the Beis Hamikdash and saw the Keruvim locked in an embrace (It is unclear why Rashi explains this by the second Churban) - they paraded them in the street, and announced 'These Jews, whose blessings and curses are effective, should deal in such things!'

(b) The stone was called 'Even *Shesi'ah*' - because the world was formed from it.

(c) Our Tana holds like the Chachamim in a Beraisa, who maintain that the world was established from Tzi'on and outwards; according to Rebbi Eliezer, it was established from its center; Rebbi Yehoshua holds from the sides and inwards, whereas in the opinion of Rebbi Yitzchak, Hashem cast a stone into the sea, from which the world was established.

(d) The Chachamim interpret the Pasuk in Tehilim "mi'Tzi'on Michlal Yofi" - to mean that the beauty of the world was established from Tzi'on.

(a) Rebbi Eliezer learns from the Pasuk in Bereishis "Eileh Toldos *ha'Shamayim ve'ha'Aretz* be'Hibar'am, be'Yom Asos Hashem Elokim *Eretz ve'Shamayim* - that the heavenly bodies were created from the heaven and the earthly bodies, from the earth.

(b) According to the Rabbanan, both were created from Tzi'on (i.e. from the middle of the world - Tosfos).

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