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 Yirmeyahu 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 "Behemah" mentioned there lies in its Gematriyah (numerical value) fifty-two - the exact number of years that Yerushalayim was desolate.

(c)Rebbi Yosi says that for seven years sulfur and salt reigned in Yisrael. Rebbi Yochanan bases this on a 'Gezeirah Shavah' "al Asher Azvu es Bris Hash-m Elokei Avosam" in Devarim and "v'Higbir Bris 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 Yosi is saying. (Incidentally, the Gemara brings Rebbi Yosi as a second Kashya on Ula.), since from here too, we can see that Yerushalayim was not inhabited for a number of years

2)

(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 "Vayihyu 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 d'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).

3)

(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 Hash-m'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.

4)

(a)The Kohanim demonstrate the extent of Hash-m'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 Hash-m's love towards you resembles that of a man towards his wife'.

(b)The Beraisa explains that the Pasuk "v'Lo Yavo'u Lir'os, k'Vala es ha'Kodesh va'Meisu" - comes to forbid the Leviyim 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.

5)

(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 ha'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 Dvir had two curtains, and so did the attic on top of the Dvir.

(c)Rav Acha bar Yakov 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 Hash-m). 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 Tziyon 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, Hash-m cast a stone into the sea, from which the world was established.

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

7)

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

(b)According to the Rabanan, both were created from Tziyon (i.e. from the middle of the world - Tosfos).

8)

(a)'Ke'Matzlif' means - like one gives lashes with a strap (as we explained above).