זאגט די Gemara, here we're holding middle of מ\"ט on top of the עמוד. אמר רב קטינא, Rav Ketina said, בשעה שהיו ישראל עולין לרגל, when Yidden went up to Jerusalem for עליה לרגל... In the middle of מ\"ט... On top, yeah, top... In the middle, between מ\"ט and נ, in the middle, okay. מגללין להם את הפרוכת, what they would do is they'd open up the פרוכת of the קדש הקדשים, ומראין להם את הכרובים, and they would show the Yidden the ארון, and the Yidden would see the כרובים on top of the ארון, שהיו מעורין זה בזה, and the כרובים would look that they were like hugging each other, touching each other. ואומרים להם, and they would say to the אידן, ראו חיבתכם לפני המקום, look how beloved you're by השם, כחיבת זכר ונקבה, hugging like a man and a woman, and this is how the Aibershter loves you. Okay, this is what Rav Ketina said. מותיב רב חסדא, Rav Chasda has a kashya: there's a pasuk, it says, ולא יבאו לראות כבלע את הקדש, the לויים shouldn't come to see when the holy כלים are swallowed in, are covered. אמר רב יהודה אמר רב, Rav Yehuda amar Rav said, what does that mean? בשעת הכנסת כלים לנרתיק שלהם, when they put the כלים into their covers, so the לויים shouldn't see. So the כהנים would first come, cover up the כלים, cover everything up, and then the לויים were able to come in because no one was able to see. The Aibershter didn't want that this talking this is חומש of the משכן, so the Aibershter didn't want that the people should see it. So how did you see now that they used to open up the פרוכת and they would see the ארון? That's the ultimate! Again, inside of all the כלים, this is the real כלי, yeah, even though according to the Rambam it's not a כלי, it's even more than a keli. The

Rambam when he counts the keilim of the Mishkan of the Beis Hamikdash, he doesn't mention the ארון: שולחן, מנורה, the מזבח, because according to the Rambam this is part of the building. This is There's certain furniture which is furniture of a house, and there is certain things which is part of the house. Well, imagine, I'm just giving a mashal, you have a sink in the house. Sink is not part of the building, but that's a house must have a sink. A couch, that's already furniture. So according to the Rambam, cuz we see the Rambam when he mentions what the keilim are supposed to be, doesn't mention the ארון. So the Rebbe explains that the Rambam holds that the ארון is part of the Beis. But the bottom line is here they showed the ארון, which they shouldn't have shown. אמר רב נחמן, Rav Nachman said, I'll tell you: it depends whether it is the Mishkan or the Beis Hamikdash. משל לכלה, משל to a כלה, כל זמן שבבית אביה, in those days, when they got engaged, they gave him kiddushin, then for a year, even though she was an ארוסה, she was not a נשואה, she would stay home with her father, and then after a year they would go through נישואין, חופה, and then she would go live with her husband. So while she's in her father's house, צנועה מבעלה, she's very modest even with regard to her husband. כיון שבאתה לבית חמיה, when she comes to her father-in-law's house, when she moves in with her husband, so then אינה צנועה מבעלה, then she's already closer to her husband, and the lashon in the Gemara a lot of times is ליבו גס בה, so they feel comfortable, then she's not so intimidated by him. So that's the answer that he gave here also: that in the Mishkan, which was then the beginning, then it was like before she got married yet, she still she already knows her husband, she's an ארוסה, but she still has to be covered, she's still more modest from her husband. So the Eibershter didn't want, no one should see. But with that second the one that we're talking later when they opened up the פרוכת, that was already in the Beis Hamikdash. In the Beis Hamikdash, there things were different, there already they were closer. So then it says you're allowed to look. That's what he said, that's what they that's the answer. We'll see if the Gemara's not finished yet.

מותיב רב חנא בר רב קטינא, so Rav Chana bar Rav Ketina asks, מעשה בכהן אחד, we learned this before, שהיה מתעסק וכולי, the Gemara doesn't doesn't quote it over again, but the Gemara tells the story that there was a kohen who was involved, he was in the דיר העצים, in the room where they keep the wood, and his axe fell or whatever it is, and he saw, he noticed that the floor in one place was different than the floor in the rest of the room, and the Gemara says, ידעו בבירור, בייחוד they knew for sure that because the ארון is there, because this goes according to the opinion that the ארון was hidden in the דיר העצים. And what happened? A fire came out and burned him. He died. Why? Because the Eibershter was, see, they were afraid that they'll uncover it and they'll see it. So we see that even in the בית המקדש מקדש the Oibershter didn't want them to see. Here we're saying in the משכן the Oibershter didn't want them to see, but in the Beis Hamikdash or later the kallah is already more comfortable with this, and the Oibershter doesn't mind. It's not so, here we see it does. אמר ליה, they said, נתגרשה קא אמרת? Oh, this was the second Beis Hamikdash. The second Beis Hamikdash, this is like a wife that was already divorced. And נתגרשה וחזרה לחיבתה ראשונה, oh, when she divorced even though you after you're divorced and you come back, there's still the feeling goes back like before that you're not so comfortable with each other. So, therefore it comes out like this. In the משכן it had to be covered, in the second Beis Hamikdash it had to be covered, in the first Beis Hamikdash? In the

first Beis Hamikdash they were married. So, the first Beis Hamikdash didn't have to be covered, because there she's already like a wife who is more comfortable, but then after you get divorced and then you come back again, if you get back again, it's not It was separate. They didn't really give a get. Truth, they didn't give a get, the Gemara says it. איזה it's a פסוק, איזה ספר כריתות אשר שלחתיכם? The Gemara says it in the Oibershter had a ta'anah to the Yidden, like they're talking they went with others. So, it's like a wife who is not faithful to her husband. So, the navi says in the name of the of the Yidden, well, you divorced them. If a person divorces his wife, כלום יש לו עליה? What, you've got ta'anot to her? What do you So, the Oibershter answers, איזה ספר כריתות, where did I divorce? We're only separated. It's only כאשה שהלך בעלה למדינת הים. Like a woman that her husband left her, and he went away somewhere, but didn't divorce her. So, if you're not divorced you can have ta'anot. So, that's not a real divorce, it's open. So, where did בני ישראל stand? I guess they opened the whole door of the היכל also. They stood outside in the in the עזרת נשים, or even עזרת ישראל, and they opened up the door of the היכל And the פרוכת? and then they opened up the פרוכת. By the Yeah, well, off. No, a part was blocked, part of the entrance, but some of part was not. So they could see, I guess not much, but they could see. And then the Gemara asks, what's the pshat here? This is I mentioned yesterday this kashya. במאי עסקינן, what are we talking about? אילימא במקדש ראשון, if we're talking about the first בית המקדש, מי הוו פרוכת? There was no פרוכת. We learned that in the first בית המקדש there was a wall between the קדש הקדשים and the היכל. The second בית המקדש, it says they didn't know whether the that wall which was an אמה is part of the קדש הקדשים or part of the קדש. So what they did, they didn't build, they built two פרוכת's. And that was the division between the קדש הקדשים and the קדש. The first בית המקדש, there was a wall. So if we're talking about the first בית המקדש, this is when they showed them the the the the the ארון, it can't be. מי הוו פרוכת? There was no פרוכת there. There was a wall. We say they opened the פרוכת. אלא במקדש שני? There was an פרוכת. מי הוו כרובים? The ארון wasn't there. The second בית המקדש didn't have the ארון. So there was no such thing to show them the כרובים when they want The whole idea was to show them, look at the כרובים that they're next holding, they're hugging, to show that the Eibershter is hugging the Yidden and loves the Yidden. That couldn't be. So the Gemara answers, לעולם במקדש ראשון, in fact we're talking about the first בית המקדש. ומאי פרוכת? פרוכת דבבא, the פרוכת of the door. There was a door in that wall, wasn't there? Had to be a door. How did How did the Kohen Gadol get in? So that wall had a door, and that door had a פרוכת. And that פרוכת is the one they opened, that they should be able to see through. So it's in the first בית המקדש. Right. So I said the היכל was opened also. They opened both opened all the doors. Now the she'elah we have to go into the cheshbonot of the This is lower. This was lower, and then there was a higher level, and and then steps and a higher level. So how could you see from here when this is a lower level? But if you're standing, because it says even if you're standing outside, you could see. You were standing, which was a lower level, you could see. It's מגיע to the פרה אדומה. When they brought the פרה אדומה, they had to do it outside, chutz. פרה אדומה was made outside. But it says that you have to spritz the blood נוכח פני אהל מועד, towards facing, and you have to see inside. And that's the reason why the cheshbon of the wall, the way they made this and שערים was all that when you stand down, you could see you'll see the bottom of the higher level, but not much, but you'll be able to see. So they were able to see, but it was the the פרוכת of the door.

אמר רב זירא אמר רב, רב זירא said in name of רב, שלוש עשרה פרוכת היו במקדש, there were 13 פרוכת's in the מקדש. שבע כנגד שבעה שערים, seven by the seven gates, שתים, two of them, אחת על פתחה של one by the opening of the היכל, I mean of the the היכל, ואחת על פתחה של אולם, one in the door of the אולם, which means like this. The The way the בית המקדש, we all know that the shape of the בית המקדש was the outside you had the big wall around the עזרה, then the middle you had the building. The shape of the building was three compartments. Yes, in front was the אולם, then you had the היכל, which is קודש, where you had the נרות, and then after that you had the קודש הקדשים. And there were doors in between. There was a שער of the אולם, there's a שער of the היכל, and a שער of the קודש הקדשים. Openings. That's what happened. So, you had seven by the seven gates, one by the opening of the היכל, one by the opening of the אולם, which is the first part, שתים בדביר, two were by that separation, this is בית שני, separation between קודש הקדשים and the and the קודש, which is called the דביר. In the Tanach, that area of in between is called the דביר, ושתים כנגדן בעליה. And then, on the second floor, because the בית המקדש had a second floor, which was completely empty, nothing there, but the levels of קדושה on the second floor were similar to the bottom floor, and that's why in the second floor they had on the floor סימנים, like little pegs, till here is עזרת נשים, from here is עזרת and not עזרת, because it's in the building, till here is the from here is the אולם, from here is the היכל. So, they had שערים up there, פרוכת'ן in between the the second floor over the קודש הקדשים, between that and the היכל. So, the ראיה we see that they had פרוכת'ן, so many פרוכת'ן. So, when it says they opened the פרוכת, it could be talking about the first Beit HaMikdash. Takeh, there was a פרוכת there, too. There was a פרוכת by that opening of the קודש הקדשים. Is there the roofs of the היכל and the היכל? Doesn't matter. The second floor. No, no. This was the bottom, but this but the amount the amount of פרוכת'ן includes the ones on top. There was a second floor above the the קודש הקדשים? Above the whole thing. Above the whole, yeah. And the second Beit HaMikdash was much taller than the first. The

first Beit HaMikdash was only 20 amah high. Second Beit HaMikdash was 100 amah high. 100 amah. 40 amah was the first floor, then there was a whole bunch in the the the in between, the ceiling and the roof, or whatever, and then there was another 40 amah on top, and then there was a ceiling on top, there altogether was 100 amah. Do they use the other floor for anything? For nothing. Never. But when you looked at it, you walked over and you stood the building, imagine a building of 100 amah. The minimum of 100 amah is 150 feet. If an amah is a foot and a half, according to some opinions an amah is up to two feet. Imagine 200 amah, or 150 I mean 200 feet, a building like that. How many is how many stories is that? 20 stories. A 20-story building, and you walked over. So, whenever I always think of this, you always think the kohanim went into the היכל, so you imagine they went in like a room like this. Okay, not like this. This is a low ceiling, a higher ceiling. They went into a room that where they were standing on the floor till the ceiling, what, almost 40 amah! 80 feet! Imagine! They went into the hall that's just because That's why in the pictures that they give out on these booklets, they always show showed the room, and the kohanim were this tiny. The room is till here, and it's because that's how it was, the proportion, so to give us a picture. Anyway, So, when they made elevators or something, they didn't have any, these big stones. Yeah. But, they used to go sometimes to second floor in order to fix something. If there something broke and you have to fix it in the קודש הקדשים, how did they get in? They would go from the second floor and they would let him down in a box, and they would lower him, and he would come down, and to fix, and he was closed in the box and he only could see whatever he has to fix. But, how did they get up there? With a big ladder, I guess. And then they lowered it down with a rope all the way down, I mean. That's the only time they went there. They have a מסיבה, there's stairs... Went the מסיבה, the מסיבה, went yeah, מסיבה, that. Okay,

Rav Acha bar Yaakov, Rav Acha thinks, no, לעולם מקדש שני. Talking the second Beit HaMikdash, and we said, but the question is second Beit HaMikdash didn't have כרובים, so what does it mean they showed them the כרובים? It doesn't mean the כרובים of the ארון, או כרובים דציירי אכותלי. On the walls of the קודש הקדשים, they had all kinds of pictures, and pictures of כרובים, beautiful designs. דכתיב it says, וכל קירות הבית מקלעת, מקלעת כרובים means there were pictures like made of of like כרובים means braided. And it looked and כרובים ותמרות ופטורי צצים וציפה זהב מישר על המחוקה, it says all kinds of designs they had there, וכתיב כמער איש ולויות. And that happened כמער איש ולויות. מאי כמער איש ולויות? אמר רבה בר רב שילא, כאיש המעורה בלויה שלו. לויה means your escort, your your partner, your second half. And מעורה, כמער means מעורה, means hugging. So, this is where they saw, and there were pictures there of different people or maybe the same as the כרובים, and that's what they saw when they opened it up to show that the pictures, I guess the pictures, if the pictures were painted like that and it stayed that way, what does that show? Showed me a picture. But, it seems it changed, like it says, if they even did רצונו של מקום, then they would be hugging, if they did not do רצונו של מקום, they would Uh? That's the pshat there, the pictures themselves. Like the כרובים... Yeah, yeah, yeah. Yeah, so according to this pshat, whenever you know, when it says that they showed them, and it was not it was not the ארון. According to the first pshat, it was the ארון. And they showed it to them. But according to this pshat, it was the picture on the wall. No light inside the קודש הקדשים. No. How would you see from outside picture there? Because the עזרה had light, the היכל had had windows. העזרה didn't have a ceiling. Because there was no no light. No light, but there was the היכל. But the היכל had a lot of windows, and it had שקופים אטומים, you know the famous... But light wasn't in the קודש הקדשים. During the middle of the day, so the If you open the door, certain light came in, I guess. You could see something. If you see a picture in a dark room from the outside, you don't hardly see. Yeah, but I guess if you look good you could see. Well, he's asking a good she'eilah. קודש הקדשים had no windows, and it was dark. How could they see it? But the היכל had windows, and if they looked, lights came in. I guess during the day, you could... Another miracle, huh? And this Avodah Zarah? All they saw... They had no torches? But when do they use when do they use the torches? No, they used the torches, it says, when they went down in the basement when they have to go, they would go around with torches. If it was in the middle of the week. Shabbos, the Rambam says they would put before Shabbos torches all over in case only, but like this, when do they use torches to go inside the Beit HaMikdash? Well, but he said that it gave off light, like it... But it gave off light, spiritual. Spiritual. But he's not bringing over here that the picture changed. It's on a different page, on a different source. Yeah. No, but otherwise, they even here, otherwise, what's the re'ayah? You wanted to show them, look, the Eibershter loves loves... How do you show? Because I made a picture of it. Maybe it was always they were like that, maybe, uh... That's what it shows! So he said, and everyone else saw it once and they wanted to show them that the Eibershter still loves you. That's a famous Midrash that when they came and they opened the came to the Beit HaMikdash and they found the ארון. They found the ארון that the that's the כרובים were hugging each other. That's right. But it's talking about... The kushya is, that the time of the churban was definitely אין עושין רצונו של מקום, and that's why there was a churban. So that's what the Rebbe has a whole arichut that that this the the inyan of the churban is really for the gilui, and it shows the אייבערשטער's love, all kinds of things. That only fits according to the first pshat that the כרובים are the ones on the ארון that, but according to the second pshat, it never happened at all like that by the ארון, it's only by the picture. Okay. So the Gemara writes, אמר ריש לקיש, this Gemara, בשעה שנכנסו עכו״ם להיכל, when the Yidden, when the גוים came into the היכל, and which means and then they went to the קודש הקדשים, מצאו כרובים המעורים זה בזה. So they found the כרובים, and the כרובים at that time were hugging each other. And this obviously goes according to the second, on the wall, but fits more to the first פשט. Anyway, הוציאום לשוק, they took out the ארון, ואמרו, and they said, look, ישראל הללו, look at this nation, these יידן, שבברכתם ברכה ובקללתם קללה. They're such great people. A ייד a ייד give a ברכה, it's a ברכה, and a ייד give a קללה, it's a קללה, they're so special. And look what they're involved, עוסקים בדברים הללו. Look what they're involved. Look what they have there! Aha, a man, a זכר and a נקבה, a man and a woman, a female, a male and a female hugging, and that's that's what their thing is! מיד הזילום. And right away the יידן became גרינגגעשאצט, became light, became in the eyes of the גוים. They stopped, the respect that they had got lost because of this. שנאמר, it says, כל מכבדיה הזילוה. All those that used to respect it started being mezalzel. כי ראו ערותה, they saw the ערוה, in other words, they saw something that's not, in their eyes was not proper, was not, so... That the goyim didn't understand really what this is. To us, it's it's the opposite, and the goyim take the same thing farkert. They take it as a bad thing. Bichlal, different Midrash it says that when they went into the they looted the בית המקדש, and went in and they found the ארון. Aha, they said, till now we thought that these people are serving one God. Now I see what they have there! This is their This is their עבודה זרה! This is they have something hidden there and this is their god! So also, they didn't understand. Okay, that's it. It's a pashut a goyishe kop.

That's why I cheered. It's not a goyishe kop, it's very clever. Huh? I was like, cheers to this. All these people. Yeah. So it scares all the Jewish people, and it's called an official service. This is prayer? This is prayer? What's prayer? Running around, putting on tefillin, what is it? Yeah, yeah, yeah. Well, it is very surprising that that should be, which are the holy conversations. We don't have any in any town and any house. That's the only place. But it's female and male, it's not a god. But still, you picture That's why the And And know that Rashi says in the end of Parashat Parashat Parashat Yitro that the Aibershter, after מתן תורה, had to באווארענען to make sure that we shouldn't make an ארון with כרובים in every shul. In every shul, because Rashi says, לא תעשון אתי, אלהי כסף ואלהי זהב, so Rashi says what it means is to not make the כרובים. In every בית, בית הכנסת. There would have been an hava amina, because the Aibershter wanted there should be some place בגשמיות down here where His שכינה will come through, so He made it as the כרובים. האָט אַ מענטש געקענט זיך איינרעדן, maybe in that case, every shul should have the כרובים. So

one of the ביאורים the Rebbe connects to the עגל, how did the Yidden make an עגל? They got not normal! They just saw מתן תורה, גילוי אלקות, and they made an עגל, פשוט עבודה זרה? The Rebbe says they didn't mean עבודה זרה. Actually, they never said, \"We want another god.\" They said, \"We want,\" why did they make the עגל? Because Moshe Rabbeinu, they thought, died. So they want another Moshe. Moshe Rabbeinu was a ממוצע between the Aibershter and the Yidden, ממוצע המחבר, not chas veshalom. Right. But the bottom line is, like I've said, the Rebbe connects to what made the Yidden think so? What made the Yidden think that you make a calf and that'll be? So he said yes, that's because Rashi says that the Yidden would have an hava amina and the Aibershter, which makes, makes sense. The Aibershter said, \"Don't do it!\" That the כרובים should be something through which the גילוי אלקות will come, and the כרובים is the place where the גילוי שכינה came. Where did Moshe, the Aibershter speak to Moshe? Through the כרובים. So the כרובים do have something there, not chas veshalom, a god, that's עבודה זרה, but the Aibershter does bring it, and He has a certain place where He goes through בדרך מעבר and comes to the world. In

Torah Or explaining פרשת תרומה, the כרובים, כרוב אחד מקצה מזה, goes on the, and says כרובים is, כרוב is, is זעיר אנפין, that's what. You're really not allowed to have in your home like. Yeah, you're not allowed to, right? And in shul, obviously, the same thing. No, if the, if, no. How could you have it in the, in the קדש הקדשים? Cuz the Aibershter said. So the Yidden would think that maybe the Aibershter meant that, too. So the Aibershter said, \"I didn't mean it.\" Not He changed His mind, it's only כרובים you could have in the shul. Somebody took the Rebbe's picture and he like carved it in silver. No, if it's not three-dimensional. No, sticking out, that is. It's sticking out. But that's not three-dimensional. Like they made the coin, you know there's a whole tummel then where they made the coin of the Rebbe, the government made a coin of the Rebbe, and it also sticks out a little bit, but it's not a full face, not a full, it's a different story. No, we're talking here about making a shape of an, a צורה of an. On the Rebbe, I never saw a sculpture. Yeah. Yeah. I never saw it. I have I have one. You remember you gave it to Shmueli, I think, as a, to someone of my kids you gave it as a, to one of my kids. No, they made a whole bunch. They sold it for $100, something. This was 15 years ago, 10 years, more? Not more. The government made it? Yeah, to honor the Rebbe, different sizes. Oh, yeah? Yeah, it's a big one like this size, a big one this. I don't know, the one I have is, bronze. Next to my father, then we go out that way. A Kaddish? Doesn't say why. I

always wanted to write my own sevara, to make a chiluk, that could be my own sevara. But in Chabad it's, what it says, Shemoneh Esrei. There's a whole thing in the Gemara, Shemoneh Esrei. By the way, after Maariv, it's a שיחה שיעור. Everyone is invited.