They said to Rav Yosef: This is what Rava does. Rav Yosef was blind and could not see for himself. Rav Yosef said to him: May it be God’s will that you lift your head over the entire city, in reward for honoring your teacher.

§ Apropos the obligation of a student to walk backward when taking leave of his teacher, the Gemara discusses a similar topic. Rabbi Alexandri said that Rabbi Yehoshua ben Levi said: One who prays must take three steps backward upon concluding his prayer and then recite: Peace, in a manner befitting one who departs from before the Holy One, Blessed be He. Rav Mordekhai said to him: Since he has taken three steps backward, he should stand there and not return to his place immediately. This is analogous to a student who takes leave of his teacher. If he returns immediately to the place where was first standing, he is similar to a dog who returns to its vomit, and his previous action is spoiled.

The Gemara comments that this was also taught in a baraita: One who prays must take three steps backward upon concluding his prayer and then recite: Peace. And if he did not do so, it is better for him not to have prayed, as his actions are disrespectful toward God. And they said in the name of Shemaya the Sage that when one recites: Peace, he first bows to the right and then to the left, as it is stated: “At His right hand was a fiery law to them” (Deuteronomy 33:2), and it says: “A thousand may fall at your side, and ten thousand at your right side” (Psalms 91:7).

The Gemara asks: What is the reason for: And it says? Why is it necessary to cite another source? The Gemara explains: If you say that it is merely the usual manner to give an object with the right hand, but this bears no special significance, come and hear: “A thousand may fall at your side, and ten thousand at your right side,” which indicates that the right side is the more significant one.

The Gemara relates that Rava saw Abaye reciting: Peace, by bowing at the end of his prayer to his right first. Rava said to him: Do you maintain that you should bow to your right? I say you should bow to your left first, as it is the right of the Holy One, Blessed be He, since He is opposite you face-to-face, as it were. Rav Ḥiyya, son of Rav Huna, said: I observed that Abaye and Rava both took those three steps all in one act of bowing, without standing upright in between, by way of submission to and acceptance of God’s authority.

§ The mishna taught: And the High Priest recites a brief prayer in the outer chamber. The Gemara asks: What does he pray? Rava bar Rav Adda and Ravin bar Rav Adda both said in the name of Rav that this was his prayer: May it be your will, Lord our God, that this year shall be rainy and hot. The Gemara immediately expresses surprise at this request: Is heat a good matter? Why should he request that the year be hot? Rather, say and emend it as follows: If the upcoming year is hot, may it also be rainy, lest the heat harm the crops.

Rav Aḥa, son of Rava, concluded the language of this prayer in the name of Rav Yehuda: May the rule of power not depart from the house of Judah; and may your nation Israel not depend on each other for sustenance, rather, they should be sustained from the produce of their land; and let not the prayer of travelers enter Your presence when they pray for the rain to stop on their travels.

The Gemara relates: Rabbi Ḥanina ben Dosa was walking on the road when rain fell upon him. He said: Master of the Universe, the entire world is comfortable and Ḥanina is suffering. The rain stopped. When he came to his house he said: Master of the Universe, the entire world is suffering for lack of rain and Ḥanina is comfortable. The rain came back. Rav Yosef said: What effect does the prayer of the High Priest have with regard to Rabbi Ḥanina ben Dosa? Notwithstanding the prayer of the High Priest in the Holy of Holies, Rabbi Ḥanina ben Dosa’s sanctity is greater, as God fulfills his bidding.

§ The mishna stated that the High Priest would not extend his prayer. The Sages taught in the Tosefta: There was an incident involving a certain High Priest who extended his prayer, and his fellow priests took a vote, counted, and decided to go in after him out of concern that he had died or fainted and required assistance. They began to enter and at that moment he emerged. They said to him: Why did you extend your prayer? He said to them: Why not? Does it trouble you that I prayed for you and for the Temple not to be destroyed? They said to him: Do not make a habit of doing so, as we learned: He would not extend his prayer, so as not to alarm the Jewish people, who might fear he had died.

MISHNA: After the Ark was taken into exile, there was a rock in the Holy of Holies from the days of the early prophets, David and Samuel, who laid the groundwork for construction of the Temple, and this stone was called the foundation rock. It was three fingerbreadths higher than the ground, and the High Priest would place the incense on it. After the High Priest left the Holy of Holies, he took the blood of the bull sacrificed as a sin-offering from the one who was stirring it, so it would not coagulate. He entered into the place that he had previously entered, the Holy of Holies, and stood at the place where he had previously stood to offer the incense, between the staves. And he sprinkled from the blood, one time upward and seven times downward.

And he would neither intend to sprinkle the blood upward nor to sprinkle it downward, but rather like one who whips, with the blood sprinkled in a single column, one drop below the other. And this is how he would count as he sprinkled, to avoid error: One; one and one; one and two; one and three; one and four; one and five; one and six; one and seven. The High Priest then emerged from there and placed the bowl with the remaining blood on the golden pedestal in the Sanctuary.

They brought him the goat to be sacrificed as a sin-offering to God. He slaughtered it and received its blood in the bowl. He again entered into the place that he had previously entered, the Holy of Holies, and stood at the place that he previously stood, and sprinkled from the blood of the goat one time upward and seven times downward. And this is how he would count, just as he counted when sprinkling the blood of the bull: One; one and one; one and two; etc. The High Priest then emerged from the Holy of Holies and placed the bowl with the remaining blood on the second golden pedestal in the Sanctuary. Rabbi Yehuda says: There was only one pedestal there, and he took the blood of the bull from the pedestal and placed the blood of the goat in its place.

And he sprinkled from the blood of the bull on the curtain opposite the Ark from outside the Holy of Holies, one time upward and seven times downward, and he would not intend, etc. And this is how he would count, etc. When he concluded, he took the blood of the goat from the pedestal and placed blood of the bull in its place on the pedestal. And he sprinkled from the goat’s blood on the curtain opposite the Ark from outside, just as he did with the blood of the bull, one time upward and seven times downward, etc. Afterward, he poured the blood of the bull into the blood of the goat and placed the blood from the full bowl into the empty bowl, so that the blood would be mixed well.

GEMARA: The Gemara comments with regard to the wording of the mishna: It does not teach: After the Ark was buried, but: After it was taken. If so, we learned this mishna in accordance with the opinion of the one who said that the Ark was exiled to Babylonia and was not buried in its place, as it was taught in a baraita: Rabbi Eliezer says: The Ark was exiled to Babylonia, as it is stated: “And at the turn of the year King Nebuchadnezzar sent and brought him to Babylonia, along with the precious vessels of the House of the Lord” (II Chronicles 36:10). These precious vessels must include the Ark.

Likewise, Rabbi Shimon ben Yoḥai says: The Ark was exiled to Babylonia, as it is stated: “Behold, the days come that all that is in your house, and that which your fathers have stored until this day, shall be carried to Babylonia; nothing [davar] shall be left, says the Lord” (Isaiah 39:6). These are the Ten Commandments [dibrot] that are inside it; they too shall not be left behind.

Rabbi Yehuda ben Lakish says: The Ark was buried in its place, as it is stated: “And the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day” (I Kings 8:8). The expression “to this day” means forever, as the text might be read at any time. This teaches that the Ark is hidden in its place.

The Gemara comments: And this opinion that the Ark was exiled to Babylonia disagrees with that of Ulla, as Ulla said: Rabbi Matya ben Ḥarash asked Rabbi Shimon ben Yoḥai in Rome: And since Rabbi Eliezer taught us once and twice, i.e., from two separate verses, that the Ark was exiled to Babylonia. The Gemara interrupts its citation of Rabbi Matya ben Ḥarash’s question to identify these two verses. The first verse is that which we said: “And brought him to Babylonia, along with the precious vessels of the House of the Lord.” What is the second verse? Rabbi Eliezer said: As it is written: “And gone from the daughter of Zion is