מצות עשה שלש, מצות לא תעשה שלש, three positive mitzvot, three negative mitzvot. וזהו פרטן, these are the six mitzvot. Number one, לבנות בית המקדש, there's a mitzvah to build the בית המקדש. Number two, שלא לבנות המזבח גזית, you can't build the mizbeach with stones which were cut like by a, with a knife. שלא לעלות עליו במעלות, you're not allowed to walk up to the mizbeach with steps, you have to go on a ramp, you can't go up steps. ויראה מן המקדש, you have to be afraid of the בית המקדש, and doesn't mean of the building, you have to be afraid of the one that's in the בית המקדש, or the one that commanded us to build the בית המקדש. Then there's a מצוה לשמרו סביב, you always have to have shemirah, there always has to be people standing guard night by the בית המקדש. And then there's a מצות לא תעשה, שלא להשבית שמירתו, to say, not to ruin the shemirah. In other words, the shemirah is a positive mitzvah, and if you don't have the shemirah, then you're over on a לא תעשה, on a negative mitzvah. וביאור מצות אלו בפרקים אלו, and the biur of these mitzvot is, is coming perakim. זאגט דער Rambam אזוי: מצות עשה לעשות בית לה׳, there's a mitzvat aseh to make a house LaHashem, for ה׳, מוכן להיות מקריבים בו הקרבנות. And the

Rambam says, what is the purpose of the בית המקדש? You should have a house ready where you are able to bring קרבנות, וחוגגין אליו שלוש פעמים בשנה, where you could be able to celebrate three times a year, other words, the place where you'll be able to עולה רגל. שנאמר, it says, ועשו לי מקדש, ה׳ gave a mitzvah to make a mikdash. וכבר נתפרש בתורה משכן שעשה משה רבינו, in the Torah we learn about the mishkan that Moshe made, which was basically the beginning of the building of the Beit Hamikdash, but שהיה לפי שעה, that was only temporarily. שנאמר, cuz it says, כי לא באתם עד עתה, דער אייבערשטער said: in the meantime you didn't come yet אל המנוחה ואל הנחלה, to the resting place. And that's going to be more by Shiloh, as we'll see in a second, and even more by the Beit Hamikdash. But the mitzvah the Rambam holds is to make a place that you should be have a place to build bring korbanot. Now there's a machloket between the Rambam and the Ramban, cuz the Beit Hamikdash had really two ענינים in it: a place for the שכינה, השראת השכינה, and a place for korbanot. Everyone agrees that these are the two things for the Beit Hamikdash. Machloket is,

which of the two is the ikar? The Ramban holds the ikar is the place for the שכינה, and then also we bring korbanot. And the Rambam holds the ikar is מוכן להיות מקריב בו קרבנות, that's mainly a place for korbanot. Even though we're going to see later that you don't need a בית to make korbanot. When they built the Beit Hamikdash, the second Beit Hamikdash, they started bringing korbanot before the building was up. Why? Because the נביא said, the three נביאים came, one of the נביא נביאים told them that מקריבין קרבנות במזבח אף על פי שאין שם בית, even though you don't have a house. Like a bamah? Ah no, you can't, after they build the Beit Hamikdash, no more bamot. We're going to see in a second, as soon as they build the first בית המקדש, נאסרו הבמות עולמית, never, there's no such thing as a bamah. Still it has to be on the מקום המזבח. Yeah, that's for sure, it has to be on the מקום המזבח. But even if you don't have the building, if you don't have the house, you could still build on that, bring korbanot in that place. But it seems like that's only afterwards, after you have the house, and now, even if the house will break, even if you will not have the building, you still can bring korbanot on the מקום המזבח. But lechatchilah, to be able to make it into a place to bring korbanot, you must have the בית. And that's what the Rambam says here, the מצות עשה is לעשות בית לה׳, what for? מוכן להיות מקריב בו קרבנות, a place for you to be able to bring korbanot. ושכנתי בתוכם. No, that's, that's true also. Yeah, but that's not, no, ושכנתי בתוכם, what does it mean ושכנתי בתוכם? It's another pasuk. The she'eilah, no, that's the Rambam in Hilchot, Hilchot Melachim, there is a different pasuk. relates to the korbanot more than... Yeah, but the vort is why, avadai it's because of the Shechinah. But is that the tachlit? That's for sure that the Shechinah is there, and why are you able to bring korbanot in the בית המקדש? Because the Shechinah is there. The she'eilah is, what is the tachlit? Is the Shechinah only like, you need the שכינה כדי to be able to bring korbanot, so the tachlit tachlit is the korbanot? Or you say no, the tachlit is the place of the שכינה, לפועל, it's a place you bring korbanot. Classic to the Ramban ...Shechinah... ושכנתי בתוכם. Yeah, but why, it does, the Torah doesn't say, that's what's going to happen, it doesn't say why I want the Shechinah. The Rambam learned, which he has ראיות from other places, obviously. But anyway, this is what the Mishkan is. So if the temple is not there, but the makom still has the השראת השכינה? So when you bring korbanot Yeah, like לא זזה שכינה... Right, לא זזה שכינה מכותל זה, שכינה never left, and it says והשמותי את מקדשיכם, that אפילו בשעה שהמקדש שמם, שמם meaning it's desolate, it's dead, still is, is, is את מקדשיכם, it's still מקדש, it's still מקום קדוש. The שאלה is, are you חייב כרת if you walk up there when you're טמא? So that's the מחלוקת later on between the Rambam and the and the Raavad. The Rambam holds So if anybody walks onto the מקום המקדש now, while we're all טמא, חייב כרת. Because the קדושה is the same. The Raavad learned that because of that there is no חיוב כרת. But that there's a מקום קדוש, that everyone agrees. It's automatic that to bring the קרבנות השראת השכינה is already there. Yeah, the שאלה is you have You can't bring the קרבנות without the השראת השכינה. We can't go if we're טמא, but השראת השכינה. Yeah, the שאלה is how far it goes. Are you חייב כרת, so much so, or not? Do we have measurements? Huh? We have measurements exactly where is the It seems like it, it seems like it. It seems like it. I mean the measurements we have, the only problem is that the the Dome of the Rock, that's the אבן השתייה they say. The rock is אבן השתייה. According to the חשבון where the rock is now, is not the exact מקום מקום קדש הקדשים. And that's why there is a confusion there. Did the rock move? They say the rock maybe moved, after hundreds, thousands of years, things shift maybe, moved, whatever. Okay. We have to destroy בית אל אקצא. Which we have to destroy? Inside Inside the That's where the rock is. Inside? And that's they claim it's the אבן השתייה. In the mosque. In the mosque. In the mosque, yeah. That's why it's called the Dome of the Rock. Has a dome, that building, their their תיפלה has a dome. I know, but they call it Dome of the Rock, because under that dome is the rock. The rock is huge. Yeah. No, it's not. Yes, it is. אתה לא ראית את התמונה שלי? לא ראיתי. אני אני ראיתי. לא ראית? רואים את זה. It's very big. It takes up the whole center of the That's the שאלה, they said the שאלה is that really the אבן השתייה? It's not clear. So who would know exactly where where would the place be? Well, we could measure. From where? From where? No, from what we have written, from הר הבית where it starts. The walls of the הכותל המערבי which is the outer wall. Okay, it's not only that, the Radbaz, the Radbaz measured. They even have, עד היום הזה, I think they call the the chains of the Radbaz, the Radbaz ringelach, a certain area where there are certain chains and this is where the Radbaz said that until here. I remember there was a school there, like a public school, that before the Six-Day War when you couldn't go at the מקום I mean, so there was a school that you could go through the through the window and from the window you were able to see the מקום המקדש, and they knew that the window is the end, you couldn't stick your head out. Because that's already in in the מקום which according to the Radvaz it's... Goren came made his cheshbonot, he made up different cheshbonot, he said that you could walk further, I don't know what what he said, yeah. But there are cheshbonot. Anyway, so there's a mitzvah to make a Mikdash. The mitzvah started from ועשו לי מקדש ושכנתי בתוכם. That was said in the Midbar. So, it started off by making a Mishkan in the Midbar. וכיון שנכנסו לארץ, when they came into ארץ ישראל, העמידו המשכן בגלגל ארבע עשרה שנה, they took the same Mishkan and they put it up in Gilgal. Like this the Mishkan was in the Midbar, and they traveled with them. They came to Eretz Yisrael, the Mishkan was set up in Gilgal for 14 years, שכבשו, 14 years it took them to conquer and to divide the land. ומשם, after that was finished, what happened to the Mishkan? It was hidden, נגנז, they put it away someplace. And then באו לשילה, they came to שילה, בנה שם בית של אבנים, there they built already a house, a house of rocks, not like the the the Mishkan which was mobile. It was a building, but there was no roof on it. ופרשו יריעות המשכן עליו, on top the same יריעות that they used in the Mishkan that that was the ceiling, that was the roof of the Mishkan in Shiloh. The walls were stone, but the top was the יריעות. ולא היתה שם תקרה, had no roof. ושלש מאות וששים ותשע שנה עמד משכן שילה. 369 years Shiloh stood. 360-? ששים ותשע. וכשמת עלי, when Eli died, חרב, destroyed. ובאו לנוב, they came to נוב, ובנו שם מקדש, and they built a Mikdash in Nov. כשמת שמואל, when Shmuel died, חרב, that was destroyed, u-va'u la-Givon, they came to גבעון, ובנו שם מקדש. Huh? That seems like it was the same as as Shiloh, it was a building. That's called still an ohel, because even even Shiloh is called an ohel. Till the Mishkan, because it's temporary. בית ארזים, yeah. In an ohel. What did he mean by that it was destroyed? Yidden didn't destroy it. Yeah, Plishtim, no, by the Plishtim. Yeah, you learn in Tanach, by the, Eli, you know, by the Plishtim when they come, where they took away the ארון then. ומגבעון באו לבית עולמים. And from Givon already the next step was the Beit HaMikdash. And נב וגבעון שבע וחמישים שנה, נב and Givon together was 57 years. Why were korbanot not allowed in Shiloh, but were allowed in Shiloh was korbanot. Korbanot were allowed in Shiloh? Oh, any no in the other locations, but in Nov Nov and Depends when, at what times. There is an expression he says בית עולמים. They call today בית עולמים cemeteries. עולמים. בית עלמין. A בית עולם, בית עולם we also call it. A בית עולם, sorry. A place where you go forever. Cemetery is called. No, but בית עולמים means the the house that that is the place forever. That now nowhere else can you have a Beit HaMikdash. Till then you can have in Shiloh, you can have in here, you can have there. So, altogether if you make a cheshbon how many years it took from the mitzvah of ושכנתי, ועשו לי מקדש till they build the Beit HaMikdash, very long time. 39 years in the מדבר, 14 years in Gilgal, 369 in Shiloh, and and 57 in נב וגבעון, and then first they had the Beit HaMikdash. How much is it? 479. How much is it? 479 years till the בית המקדש was built. כיוון שנבנה המקדש בירושלים, as soon as they build the בית המקדש in ירושלים, נאסרו כל המקומות כולן לבנות בהן בית לה׳. Nowhere else can you done, from then it becomes asur anywhere to build a house to ה׳, ולהקריב בהן קרבן, to bring a korban. ואין שם בית לדורי דורות אלא בירושלים בלבד, you can't have a house for Hashem for all generations, ever, only in Yerushalayim, and in Yerushalayim itself not every place of ירושלים, ובהר המוריה שבה, only in that area, that mountain which is called Har Hamoriah, or called later they called it הר הבית, שבה נאמר, it's said on it, ויאמר דוד זה הוא בית ה׳ האלקים, this is the house, וזה מזבח לעולה לישראל, this is it. And even another pasuk says, זאת מנוחתי עדי עד. This is my menuchah forever, and forever you can't. Cuz till then there were times yes, and times no. Times that they were allowed to have a bamah. Besides the fact that there was שילה, נב וגבעון, and that was called a במה גדולה, a big bamah, then you were able to have a bamah in your own house. But when they build the בית המקדש, no more. That's a נבואה, that's the Oh, the navi would just say. On this small bamah also the the kohanim has has to do the all the avodah there, right? So like a person can do it himself, the kohanim, there's no the same exact thing. Yeah, but only a few korbanot. Not all korbanot can you bring on a bamah. 39. Whatever whatever the the yiden worked, you know. I hear him, yeah. What was the numbers again? We might have had the wrong number. 14 14 First 39 No, first 39. Yeah, 14. Let's start all over. 39 14 14 Yeah. 369 369 Yeah. And 50 57. 57, that's 479. That's 479. But what was 57? 57 Ah, 57! 57, Nov v'Givon, yeah. 479. Okay, 479. That's what it is? Yeah. 479. 479 years from when they build the mishkan till and and from when they build, from when they entered Eretz Yisrael, 400 and From when they were entered, it was רובו של 400 years, 400 and 60 years that built they build the בית המקדש. So, it was like a thousand years since Hashem told them to build it until they actually build it? No. 479 was the mishkan. No. Yeah, but they're right away, they didn't right away Oh, after the Yeah, so 470 from when Hashem said the mitzvah till they build the בית המקדש was 479 years. And then 410 years stood the the בית המקדש, the first בית המקדש, and 70 years of Galut Bavel, and the second was 410, 20. Huh? David build or not the בית המקדש? Shlomo. Huh? Shlomo built. David started. He made the foundation, Shlomo Yeah, David made the foundation and the שערים. But that's why they didn't get destroyed. During David's time it was in Givon? Yeah, yeah, yeah. All of David's life it was in Givon. Not only in Shiloh. Yeah, yeah, yeah. Why not Givon? If Shiloh and Givon? Or Nov? Nov v'Givon, Nov v'Givon go together. We don't know exactly how much was in Nov, how much was in Givon. Nov v'Givon always goes together. The Shiloh and there's Nov v'Givon. Why did they move it from one place to another? That חרב, there's a war. There's a war with the Plishtim. This, so they destroyed it. So, they move someplace else. So, then the last the last thing is when Shlomo when Shlomo built it, that's when they finished this one, and they moved into this one. Right. And it took to build 7 years. But that's included in the 57? Well, seems like it, yeah. In the 57. Cuz why should they stop korbanot when they're able to have it, isn't it? No, they were able to do bamot until then, I thought. Yeah, yeah, but במה גדולה. You have the מקום. It says here that Nov was twenty years כלל, yeah. It says, yeah? They bring חשבונות? בכלל it's known that it's together, we don't know to divide the items. Or maybe, why can't you say the במה is a ראיה that it's for the שכינה that the בית המקדש, not for korbanot, because korbanot you could have... Not all korbanot. On the במה, you couldn't bring all korbanot. Only, only קרבן נדבה. You can't bring חטאות and certain korbanot. It's very limited, very limited. בנין שבנה שלמה, the building that Shlomo Hamelech built, כבר מפורש במלכים, that's in Melachim, it's explained. כן בנין העתיד להבנות, the building that will be built, the בית המקדש השלישי, אף על פי שהוא כתוב ביחזקאל, even though Yechezkel describes it, אינו מפורש ומבואר, it's not clear. And because it's not clear, that's why in the second בית המקדש, they didn't use it, because it's a pele, always wondered. Yechezkel was given all the dimensions of the בית המקדש before the second בית המקדש. Yechezkel was before the second בית המקדש, and the Eibershter told him how to build the בית המקדש. So when they came to build the בית המקדש after Yechezkel, why didn't they follow what it says in Yechezkel? The Eibershter didn't tell him it was going to be a third, they were told this is how you're going to build the בית המקדש. The answer is, because אינו מפורש ומבואר. It's, nothing there, it's not clear to do it. So they made it like the first one? Huh? So they made it like the first one. So, אנשי בית שני כשבנו בימי עזרא, therefore, when they built it, בנו כבנין שלמה, they made it like the first, ומעין דברים המפורשים ביחזקאל, but certain things they made like Yechezkel which were very clear, they made certain things, but באופן כללי, it's resembled the first בית המקדש. So the first didn't include any of Yechezkel? No, Yechezkel was written later, it was said later. You said it was before the first. Before the second! Yechezkel was before the second. The third will be like Yechezkel, right? The third will be like Yechezkel. If it's not clear, it'll be clear already. It'll be clarified. By the second one, they had the נביאים also. What did the נביאים by the second one... Ezra took them, and they had Chagai, Zechariah uMalachi. ...didn't know exactly what to do? No. No, from Yechezkel it wasn't clear. Yeah, but Ezra is a נביא by himself. The Eibershter didn't tell him. A נביא doesn't make up! Only what the Eibershter tells him. How did Shlomo know how to build the בית המקדש? David knew! How do you know? David wasn't a נביא. Hashem told him. Hashem didn't, it says הכל, there's a פסוק, הכל בכתב מיד השם השכיל. Everything was a כתב from Hashem. David had a, he was talking about the, you think that Hashem... So, you see, he brought him the כתב. כתב, nu, that's what... That was a כתב that was given by the Aibershter to Moshe Rabbeinu. And Moshe Rabbeinu gave it over, I guess, to Yehoshua, and went from generation to generation until it came to the time to build it. David got it, David gave it to Shlomo. כתב is like a blueprint? A blueprint, it was pashut a כתב, it was a parchment and blueprint or it said or had pictures. Yeah, מיד השם, what it says, הכל בכתב מיד השם עלי השכיל. Yeah, the כתב came from Hashem. When Mashiach is going to, it's going to be different, so Mashiach... Yeah, Mashiach is going to know exactly what to do, what's the, you're not going to make a, you'll know the peshat in Yechezkel. Right, it's going to be built already. It's going to be brought down... Well, that's a, that's that's already a machloket and then, this... ואלו הן הדברים שהן עיקר בבנין הבית, and these are the things which is the most, the important parts in the structure: עושין בו קדש וקדש הקדשים, the building has to have in it two parts, קדש and קדש הקדשים, ויהיה לפני הקדש מקום אחד ונקרא אולם, and before the קדש there's a third compartment, ושלשתן נקראין היכל, all three together is called היכל. Which means like this: as we always explained, the בית המקדש, the building was not so big. So whole בית המקדש, whenever we talk about the בית המקדש, we're talking about the עזרה also. So you had the עזרה which is outside, it's a big, big courtyard. In middle of the courtyard, there was a building. And in that building was made up of three compartments: you had the קדש הקדשים in one room here, in front of that is קדש, and in front of that was the אולם. That was the building. Outside of the building stood the מזבח and all the other things. So the big, big area of the בית המקדש, most of it was outside, means there was walls, but there were no roof. But this was the building. So the building must be made of these three. Called היכל. Tomorrow we'll have the pictures. Ah, tomorrow, yeah, I had them I had the book laying on the table, someone called me, so I was talking on the phone, I left while talking on the phone, so I forgot the book. Yeah. ועושין מחיצה אחרת סביב להיכל רחוק ממנו, and now, you had the building, and around the building, far from the building, you have a wall, a מחיצה, כעין קלעי החצר שהיו במדבר, which is like the, מדבר also had. It had the אהל מועד, the מדבר had like this: the אהל מועד with the קדש הקדשים, and then you had around it you had the קלעים, which made a yard. Same thing here, because basically, this is the same thing as the משכן. So here also, you had the building and around it you had a מחיצה, and in the middle of the מחיצה, there was the עזרה. The only שאלה is if everything is similar to the משכן, the אולם we didn't have in משכן. The משכן had only two compartments: the קדש הקדשים and the

אהל the אהל מועד, which is the קדש, היכל, together היכל, there was no third compartment. And here there was a third part, a third room, which was like antechamber, I don't know what you call it, it's an empty place. Together... places had—Entrance way—what you say, this had the, the ארון, this one had the מנורה and this, and this was an area is empty. It's just a, like a little corridor to get in from there to this, but in the מדבר it didn't have it. וכל המוקף במחיצה זו שהוא כעין חצר אהל מועד. The אולם is where they, they brought the, they, they, I mean, they shechat-ed? No, no. Shechita was outside. Shechita was in the courtyard, in the עזרה. The אולם was in the building. There's nothing that was done in the אולם. The אולם was nothing. To get to the קודש, you had to go through the אולם. Like a, like a corridor. You go through a corridor and then you go to the קודש, and you go to the קודש הקדשים. Here these, these two, two, two, like they expanded, and then... Railroad rooms. Okay, so here you have a, see most mefarshim learn, it says that the אולם was wider than the rest. So most of them make it wider, make it like a T. The אולם was this big, and like a קמץ, like, and then the two other compartments were this way. But the Rambam learned that it was all equal. Diagonal? But the Rambam learns that it was all straight. Ela mai, when it says in the Gemara that it was like an ארי, it was like wider in the beginning, it seems like pashut the walls were thicker, that's all. The walls were thicker and the building went a little bit narrower further up. But not like the Rashi learns or all the mefarshim that this was pashut sticking out. According to them there was a corner. If you have, wait I'll use part of this. Like this. Yeah? You have this is wide, like this, yeah this is the אולם and this is... We'll take this. Yeah. So you have, if this is wide, here, this is the קודש הקדשים, this is the קודש, and this is the אולם. Okay this is too wide, okay. So here pashut there's a corner here, there are two corners here, this is like it's like a, like a קמץ, like a T. And for the Rambam it's all straight, this was just as wide as this. It's just as wide. Ela mai, this must have been thicker a little bit, the walls were thicker, so it went like a, a little bit of a triangle, a little bit like this. But wasn't there an entrance way like this shows on the sides of the קודש הקדשים? On each side of the קודש הקדשים? Not to go inside. In the אולם, you couldn't go in this... No, but this, this is around it. This is the אולם, yeah? This is not the אולם. No, no. Oh here... 22... Yeah, this is the, this this is the אולם. On that side, that side. But you couldn't get in, oh? This is, this are the תאים.

According to the Rambam, this is the תאים, it's a different thing altogether. The building, if you looked outside the building, it was straight. According to the other mefarshim, if you looked outside the building, it was not straight. It looked like this, like this and like here. One area the walls were very thick. As I said, because the Rambam must learn that it was narrower in the back because the Gemara says that. But he'd say it was really the size is the same, but it must have been thicker walls, and therefore it looked a little bit like this, but not like this. Sending us a picture. Not how I know in... In the Dvar Malchus. On Shabbos we got this paper, there was a picture of it, it was a T. Oh yeah, cuz everyone makes, the normal picture is with a T, because that's how everyone remembers. But the Rambam... Like a lion or something? It says it looks like a lion. Which way a lion? Lion means it's wider here and narrower over there. So all the mefarshim learned that's what it means, here it was wider and then later it was narrower. And the Rambam says that it was straight, so you say it must be that he learns it was a little bit narrower, that's all it is. Okay, so we'll continue tomorrow. Hopefully remember to bring a picture. Colored picture. Now you

can see online, I don't know which, you could see pashut mamash like as if they're taking you a tour through the בית המקדש. Yeah. See the rooms, you could see in, mamash, yeah. What's it called? Virtual. Virtual tour, yeah. I didn't see it, but somebody told me. Is that according to the Rambam? I think they have both. So the question is, if we have everything that Yechezkel told us, so where do we see that it says that we shouldn't build it? In other words, how do you know that we're not supposed to build it? Everybody's tamei. So we'll have to find a פרה אדומה. Cause how, some people say that we have to... But you couldn't build it because it wasn't in our hands. Now it is. Now it is. The she'elah is, though, we have to wait for Mashiach. You have to have a navi. You have to have a navi come to tell you to build. There you had Ezra. Small, yeah, just... He build and not follow... Huh? He can tell you how, I don't know how. No, the mitzvah is now, too. The mitzvah is always. Actually, it says in the Midrash, they did build, in the days of... Yeah, they did part of it. In the days of Yehoshua ben Chananya, they started building the בית המקדש. And they stopped it, the government didn't let. I don't know what it means. Anyway, I looked up the sichah according to what the, where the Rebbe explained what he meant. Mm. I looked it up this morning. Blueprints? Yeah, he said he said, someone wrote that someone wrote the blueprints, it's not that. It's more than that. So what did he say? He

gave a mashal, he said, just like by the mitzvah of tefillin, give you an example, there's two things, two parts to the mitzvah. There's the fact, the actual מעשה המצוה, and then there's the kavana of the mitzvah. כוונה, שיעבוד המוח והלב. Now tefillin and sukkah and tzitzit are different than other mitzvot. The other mitzvot, the mitzvah is the maaseh. The kavana is the kavana of the mitzvah. By tefillin, the kavana is part of the mitzvah. In other words, if a person doesn't have the kavana of שיעבוד המוח והלב, it's not a peshat we're missing the kavana of the mitzvah. You're missing part of the mitzvah. It's like in motion you didn't put on the right tefillin. Same thing by the Beit Hamikdash, he says there is the מעשה המצוה of building and there is the kavana, the the the the knowledge behind it. But that kavana is the learning, so it's part of מעשה המצוה. Also. If you don't know by sukkah that this because by sukkah the שבת עם ישראל, you're not mekayem the sukkah. Same thing by tzitzit. Tzitzit if you don't למען תזכרו ועשיתם, you don't know. Yeah, there is a big שאלה על... They all know. Actually, usually what you When you tell them to put on tefillin, you always tell them Usually, most people ask you, \"What what is this all about?\" It shows that you're you're putting שיעבוד המוח והלב. Actually, I

had somebody in New York he printed, I don't know, a guy, he printed cards saying what you have to have kavana. So, I put it out a whole bunch here. Still there? Oh, these cards? Oh, so I so I brought some. It's in It's in English even. \"When putting on tefillin, one should keep in mind that Hashem,\" here it is, \"Hashem commanded us to write these four passages...\" It's a whole thing here. תפילין של יד... תפילין של ראש... to observe them... That's what you're supposed to say to be yotzei? Yeah, that's right. I mean, even if you don't say it, you understand. But according to the according to the Ba"ch, you're talking about It's not kavana of the mitzvah. Part of the mitzvah. And that's what he said by the Beit HaMikdash. He says there's the ma'aseh of the Beit HaMikdash and the kavana behind it. And we have the The learning is the kavana. So, if you build a Beit HaMikdash without kavana, you're missing part of the Yeah. It's another build building. Another building. Kavana, and then we build. Then I have an אריכות I wrote about this, it's not so pashut. If you have a kavana of tefillin and you don't put on the tefillin, for sure not. According to this, you're not fully yotzei. According to a certain degree, but it's part of the mitzvah. To say you didn't put on, chas veshalom, but a certain this part of the mitzvah. But I but the she'eilah is, how could you compare Beit HaMikdash, because here by tefillin, what happens if a person has the kavana of שיעבוד המוח והלב and doesn't put on tefillin? He didn't put on the tefillin. So, by us also, we have the kavana of the Beit HaMikdash, there's no Beit HaMikdash. So, I'm saying the peshat is, if you have a kavana before and then you put it on, the kavana from before attaches to it. So, since we're going to build the Beit HaMikdash and now we're learning for it, so this is the kavana in connection to the building. So, it's part of the mitzvah of of בנין בית המקדש. Why is everyone so quiet? It's cold. Cold.