said today in the shiur Rambam of the three פרקים happens to be Hilchos Beis Habechirah. Mamish der Eibershter firt di velt. Obviously if everybody follows the the the regular... הא? No, I mean... It takes it takes four days to finish Hilchos Beis Habechirah because it's 12 פרקים and there are four, three פרקים a day, but this goes slower. Anyway, we're holding הלכה ו. After the Rambam said what's the structure of the building, so he said you have to have three compartments of the building. And here's the picture we're talking about yesterday. See, according to the Rambam, all three compartments are equal. You see? The other pictures that they usually make, I don't know if they have, is with it's like a T, like I said. Let's see if I'm sure I have pictures of that. Oh, like here, see? Here. It's not really a T. No, this is after this is the בית this is a picture of the ירך של בית ראשון. בית ראשון was different. I'm looking, I know, I think they have... The Lubavitch paper, so maybe they're not going to put the T. No, no, the Lubavitch Lubavitchers also hold of Rashi. It should be someplace. I know there are pictures. Anyway, but here you have the picture. Oh, here, you see? למשל, here you have a T. This is the בית. See, this is the קדש הקדשים and the קדש. This is the אולם. The אולם sticks out. Yeah, but you know that still you have what is... Oh, you have like... This is the אולם. But around around what he stand it's like that the covering, because it basically goes with the wall. There's nothing there. This is... No, there are תאים here. That's... But it's not a part of the building. Right. But here you see, according to this picture, straight, straight. This building contains all three all three compartments, all three parts. The back is the קדש הקדשים, in the middle is the קדש, then there's the אולם. Okay, so after we learned that, so the

Rambam says now, ועושין במקדש שבעה כלים, and what you must have in the Beis Hamikdash is seven different vessels: מזבח לעולה ולשאר הקרבנות. You have to have a מזבח, the big מזבח, which is made for the קרבן עולה and all the קרבנות. That's the מזבח that stood in the עזרה, outside of the building in the courtyard. והכבש שעולים בו למזבח, and the ramp that you go up. ומקומו לפני האולם משוך לדרום, and it's in front of the אולם, it's outside of the אולם, like here, here they have a picture. This is the This here's the entrance to the אולם. This is the מזבח. This is the כבש. Going up to the מזבח and this is the מזבח. And כיור וכנו, you have the כיור, the the The washbasin and the the base. לקדש ממנו הכהנים ידיהם ורגליהם לעבודה, the כהנים would have to wash their hands preparing for the עבודה. ומקומו, that is בין האולם ולמזבח, that's in between. In between the אולם and the מזבח, here in between someplace, was the כיור. משוך לדרום שהוא שמאל הנכנס למקדש, which is on דרום, which is on the left side when you enter the מקדש, on the left side, in between the אולם and the מזבח you have the כיור. Then you have to have more things. מזבח לקטורת, a מזבח of קטורת, the small מזבח which was inside the היכל. ומנורה, and the מנורה, and the שולחן. ושלשתן, all three, בתוך הקדש, inside the קדש, לפני הקדש הקדשים. This is the קדש הקדשים, this is the אולם, so in front of the קדש הקדשים you have these three. Where was that lake that Shlomo HaMelech made, the big... The Yam Shel Shlomo? The Yam Shel Shlomo, the 12 oxen. Where was that in relation to the אולם? Yeah, here it is. היכל? In the in the עזרה. Yeah. You mean the this Off to the side of it? Yeah. Doesn't show that in any of the in the other pictures. That's in בית ראשון. All the pictures are בית שני. בית שני didn't have it. This is only in בית ראשון. This is בית ראשון. Okay, now, when we said that you have to have the מזבח, the מנורה, and the שולחן inside, המנורה בדרום משמאל הנכנס, when you enter the מנורה is on the left side when the guy walks in. שולחן מימין, the שולחן is on the right side, ועליו לחם הפנים, that had the לחם הפנים. ושניהם מצד קדש הקדשים מבחוץ, both on the side of the קדש הקדשים on the outside, in other words in the room before, but it's on the side of the קדש הקדשים. ומזבח הקטורת משוך מבין שניהם לחוץ. ומזבח הקטורת is in between the two, but pulled away. Okay, let's move on. Now,

ועושין בתוך העזרה גבולין. In the עזרה itself, so the courtyard, they had areas, גבולין. Is that is that seven כלים? I thought you said only six. Oh, the כבש counts as a separate כלי? The כיור and the כנו are two? Let's count them again. מזבח, כבש, כיור... כיור? No, I did. And מזבח הקטורת, מנורה, and שולחן. So it must be the כנו is counted also. No, that's the thing, that it's a big, big שאלה why the Rambam doesn't count the ארון. The Ramban does count the ארון. The כנו, also, is that it's a separate כלי? Yeah, that's, that wasn't what connected? Must have been a separate כלי, yeah. Then inside, let's find, in the, in the, in the yard, courtyards, you had גבולים, you had areas where it was marked off. עד כאן ישראל, here the yidden could, here every ישראל could go. עד כאן כהנים, here the כהנים could go. So this was called, there was a, one area, the biggest area was called עזרת נשים. Does it mean it was, it was the vaiber shul? Nowadays we call the vaiber shul עזרת נשים. It wasn't the vaiber shul. But it was an area where the vaiber were allowed to also go. Then there's the area further called ארץ, עזרת ישראל, because women were not allowed to go there, just men. And they couldn't go further. Then you have עזרת כהנים where the כהנים were allowed to go. Another thing, בונים בו בתים לשאר צרכי המקדש, they had different rooms for all the needs of the מקדש. כל בית מהם נקרא לשכה, every room was called a לשכה. לשכה nowadays we call an office. It was an office for different things, as the Rambam will explain. וכשבונים ההיכל והעזרה,

when you build the היכל and the עזרה, which means the היכל, as we said, the Rambam said before, all three compartments of the building are called היכל. And the עזרה is the yard. When you build that, בונים באבנים גדולות, see, with big rocks. אם לא מצאו אבנים, if they didn't find rocks. Rocks are natural, you chop them out of the mountain. If you didn't have that, בונים בלבנים, then you can make bricks. You take cement and you make bricks out of it. Then he says another thing, ואין מפסלין את אבני הבנין בהר הבית, when you have to smooth out this, stones of the building, and it's going to say later it can't have a פגימה, so it I mean, when you smooth it out, they had to do it outside of the הר הבית, they couldn't do it there. אלא מפסלין אותן, they would smooth it, they would, I don't know how they translate, chisel. Chisel it. וסותתין אותן, they would smooth it out, מבחוץ, outside of the הר הבית. ואחר כך מכניסין אותן לבנין, then they would bring it in to use in the בנין. But they couldn't chisel it, or to do all these things inside הר הבית. שנאמר, because it says, אבנים גדולות אבנים יקרות ליסד הבית אבני גזית, that you should have big stones, expensive stones, to make אבני גזית. גזית means actually that they were cut. But אידך, the other pasuk says, והמקבות והגרזן, the hammers and the, the, the, the, the axes, כל כלי ברזל לא נשמע בבית בהבנותו, was not heard in the בית. That means you could hear it, you could do it outside, but in the בית, which means in the הר הבית, in the area there, you couldn't do it, so they had to prepare it all from before, outside. ואין בונים בו עץ בולט כלל, you can't have any wood. Now, he says, not stam you can't have wood. You could have if you have to, but בולט, wood that you could see that sticks out, you can't have. אלא או באבנים או בלבנים וסיד, or with stones, or with bricks with plaster. ואין עושין אכסדראות של עץ בכל העזרה, you couldn't make any porches, like made of wood, in the whole עזרה, אלא או של אבנים או של לבנים, or stones, or bricks. And therefore there's a big she'elah, what about the לשכת העץ? See that, later on we're going to learn, there's two things: there's לשכת העצים and there's לשכת העץ. לשכת העצים is the לשכה where you kept the wood. That's something else. But לשכת העץ seems to mean that it's a לשכה, the room was made of wood. It was covered with plaster, with cement. So one peshat is that it was covered, you couldn't see it, it wasn't בולט. But another one, that this was not, the איסור is only next, close to the מזבח. Which means from עזרת כהנים and on. But it's, when it says the עזרה, see the עזרה had different parts: you had the building and then you had the place where the Kohanim with the Mizbeach and everything, then you had a little area called עזרת ישראל, and then you had the big square called עזרת נשים. עזרת נשים you were allowed, even עזרת ישראל you were allowed. The whole thing is from עזרת כהנים, which where the עזרת כהנים started by שער ניקנור. There was the wall, and there was a gate called שער ניקנור, and from that area and on was עזרת כהנים. That's the problem, according to many shitot. And wasn't, when the mizbeach covered, the wood was covered with gold, or copper? היה לו מזבח? That was in the, in the משכן, not in the Beit HaMikdash. Oh, not in the Beit HaMikdash. We'll see how it was in, in a minute. ומרצפין את כל העזרה באבנים יקרות, and you would line up the floor with stones. There was a floor with sand, and they would have a floor of stones. נעקרה אבן, if one stone was, and it was מחובר לקרקע, it was connected to the ground, but if one got disconnected, אף על פי שעומדת במקומה, even though it's still in the just right place, but if one of these squares, got disconnected. הואיל ונתקלקל, since it's spoiled, pasul, it's pasul. ואסור לכהן העובד לעמוד עליה בשעת עבודה. The Kohen is not allowed to stand there by the עבודה, עד שתקבע בארץ, till you establish it in the ground. Why? Because standing is part of the avodah, because the pasuk says, לעמוד ולשרת. That's why they couldn't wear shoes, because you can't have a chatzitzah. Since the floor the standing is part of the avodah, so you have to stand on the floor of the Beit HaMikdash. And if you'd wear shoes, it would be a chatzitzah. Now, the fact that the stones that they put on the floor was not a chatzitzah between the Kohanim and the real floor, because it's מחובר, it's connected. The moment it gets disconnected, even though it's still in the same place, it's already a separate entity, so there is something separating between the foot of the Kohen and the floor. That's why you're not allowed to do the avodah then. Huh? No, in the mikveh would mean has to be inside the. Yeah, but if he's standing on the floor in a mikveh and there's stones, if the כלי itself will be מחובר ל, oh yeah, yeah, in order to be part of the, yeah, has to be מחובר. You have to fix it. Yeah, or or you don't stand on that one, so you can't stand there, you stand on another one. ומצוה מן המובחר לחזק את הבניין, it's a better mitzvah, the right mitzvah is to straighten the building, ולהגביהו, to pick it up כפי כח הציבור, as much as you can. In other words, it should be as high as you can and as expensive as you can, שנאמר, it says, ולרומם את בית אלוקינו, to pick up the house of ד'. ומפארים אותו, you beautify it, ומייפין כפי כחן, and you make it nice as much as you can. In other words, whatever you could afford. אם יכולין לטוח אותו בזהב, if you could cover it with gold, ולהגדיל מעשיו, and make it nicer, הרי זה מצוה, it's a mitzvah. So, when they built the first the second Beit Hamikdash lechatchilah, they were very poor. They couldn't do anything, but as time passed, they got more and more. There were even some doors that they covered with gold. Actually, when Herod built rebuilt the second Beit Hamikdash, he fixed it up and he made painted it with a certain color, it was blue, so he wanted to change it later to gold and the Chachamim said this looks nicer because it looks like waves of the ocean that's made it. But be'etzem, if you're able to, you should do it with gold. Yeah. Then he goes weiter:

אין בונין בית המקדש בלילה, you're not allowed to build the בית המקדש at night, שנאמר, it says, וביום הוקם המשכן, at the day that he picked up and put up the משכן, ביום מקימים ולא בלילה, you could pick it up at the day, not at night. Yeah, but the limud is that's when they made it, see, ביום, mobile one that you would put together, so the picking up is called. Here, every part of the building is called part of the picking up. ועוסקין בבניין מעלות השחר עד צאת הכוכבים, they would work from alos hashachar till tzeis hakochavim. In other words, it's not a peshat that there was times where they had to build the whole time, but at night they can't. והכל חייבים לבנות ולסעד בעצמן ובממונם, everyone is obligated to to build, to help, whether you could do it yourself or give money. אנשים ונשים, men and women, כשם שבמקדש המדבר, like the Mikdash in the midbar, which is the Mishkan. Ai, the famous kashya, if you can't build it at night, so it's a מצות עשה שהזמן גרמא, and being that נשים פטורות, so how could you say they're chayav? So, the Rebbe brings the Rogatchover. The Rogatchover says that the mitzvah is not to build the Beit Hamikdash, the mitzvah is to have the Beit Hamikdash built. So, the actual ac- action you can't do at night. To have the Beit Hamikdash built, that's anytime, there's a mitzvah always. Therefore, the women are also obligated, it's not called a מצות עשה שהזמן גרמא. See, even though the לשון in the Rambam in the beginning is not exactly that way, the Rambam says, מצות עשה לעשות בית לה'. Which seems to be saying the mitzvah is to make, to do, but he טייטשט that's that's the practical part of it. Someone asks you: \"How do you fulfill the mitzvah?\" By building, by making it. But the תוכן of the mitzvah is that it should be. The same like by tefillin, the difference between תפילין של יד and תפילין של ראש. תפילין של יד, it says, וקשרתם לאות על ידך, you shall tie, the mitzvah is the putting on. By ראש, it says, והיו לטוטפת, let it be. So, by the של ראש it is not a mitzvah of putting on, the mitzvah is it should be on. So, as long as it's on, you mekayem every second the mitzvah. Mah she'ein kein the של יד, the mitzvah is to put on. So, lemashal, for a person, in theory, I'm just giving an example, I don't know if the Rogatchover says that this example, if a person has tefillin at night, which he shouldn't have, but let's say he has, and the morning comes, does he have to take it off again to put it on? The יד for sure, because the mitzvah is to put on, קשרת. But the של ראש could be not, because it's on כבר and it fulfills the והיו. It's still a she'eilah, maybe it's תעשה ולא מן העשוי, but I'm saying by the theory of it is this. You know, by נשים, you can say it's like an answer also. For example, by tzedakah, tzedakah you're going to work and you're saving money, you say, \"I'm going to give tzedakah.\" That's not a מצות עשה שהזמן גרמא. Right, no, I'm saying, but you you cannot say on a person, for example, a person is is going to do is tzedakah, at the time that he's going to work, he's not giving tzedakah, but it's a whole part of the preparation of doing the actual mitzvah of having the money, because that's where the money you give to tzedakah, or or the ma'aser, whatever. No, that's what I'm saying. I'm saying so, but you say that the women, they're not really, you say, how are they chayav? So what what did you say the the explanation is? The explanation is because they just giving, helping. It's helping, it's not really Helping to have it done. To have the result, yeah, yeah. In Vayakhel they gave more than the men. By the Mishkan. Yeah. By Mikdash I don't know, by Mishkan. Mishkan. Yeah, at the Mishkan. Like Pischei Teshuva says, Chanukah, instead of saying כי הוא היה כי הוא היה שם. Oh, because it was Esther, Chanukah. Why? Why we avoid saying כי הוא היה something like Chanukah? Yeah. כי הוא היה שם. כי הוא means he did it, Chanukah is the result. She was in it, she was in it, yeah, yeah. ואין מבטלין תינוקות של בית רבן לבנין. And

you're not allowed to stop learning with children for building the Beit HaMikdash. That's how important children's learning is. You hear that? For children to learn is more important than building the Beit HaMikdash. Wow. Always here, yeah. And what we're learning, it's interesting, learning this halacha, which is how to build the Beit HaMikdash, is more important than the building itself. Because to learn is everybody has to. And to stop them from learning, let's say they have children learning and you need them to help, you can't stop them from learning and build the Beit HaMikdash and go to help. By the Chassidut, we learn about the same things. In this maamar we learned that Talmud Torah is greater than mitzvot that you could do through somebody else. Lemashal, if a person is learning the halachot of Terumah, then he has to take off Terumah, but he could send a shaliach. So the din is you're not allowed to stop learning, and send a shaliach. So like this, you're learning how to do Terumah, so the main thing is how to do it. Comes b'foal how to do it, then I don't do it, send somebody else, it's more important you're learning. But that's Talmud Torah. What is the age of a child, 18, 15? What is the Truth is, I don't think it means davka a child. What? I don't think it means davka a child. Talmud Torah is not anything you're not דוחה תלמוד תורה. And it's the same, there's דוחה בנין תינוקות של בית רבן. Then they should go build the Beit HaMikdash. Sure. Yeah, they're not learning. ואין בנין בית המקדש דוחה יום טוב. Building the Beit HaMikdash is not דוחה יום טוב, certainly not דוחה שבת, but it's not even Yom Tov. המזבח אין עושין אותו אלא בנין אבנים. Some some korbanot is דוחה שבת. Yeah. You see, the Beit HaMikdash is necessary for korbanot, but the building itself is not דוחה שבת, but some korbanot is דוחה שבת like Korban Pesach. Yeah, not only Korban Pesach, korban tamid every, korban musaf, all these korbanot, they shachat it, they burned it and המזבח אין עושין אותו אלא בנין אבנים. The mizbeach was only made of stone. שנאמר, it says Torah no, stone, it has to be stone. וזה שנאמר בתורה מזבח, מזבח אדמה תעשה לי, make me a mizbeach of earth, of that means שיהיה מחובר באדמה, that it's connected to the ground. That means שלא יבנהו על גבי כיפין ולא על גבי מחילות. Don't build it on stilts or on a cave, like a hollow place, under it should not be hollow. וזה שנאמר ואם מזבח אבנים, and eye the Torah says, if you will make a mizbeach of אבנים, is mashma that it doesn't have to be of אבנים, מפי השמועה למדו חכמים שאינה רשות אלא חובה. It doesn't mean if, if you want you could or not, you must.

There are three אםs in the Torah, actually there are more, but the לשון is ג' אםים which is is Rashbam says, כל אם ואם שבתורה חובה חוץ מג'. אם מזבח אבנים תעשה לי, אם כסף תלוה את עמי, if you will lend money to a poor man, it's not if, you must lend money, if you have money you have to lend, and the other one is ואם יהיה היובל. Huh? They're all are reshut, yeah. But what did I say? A chovah? All are reshut except three are chovah, yeah. All are רשות, כל אם ואם שבתורה רשות חוץ מג'. There's an interesting taytsh the Rebbe taytsh here, what's that כל אם ואם? Every time it says אם? Why does it say אם ואם? It should say כל אם שבתורה. So the Rebbe, whether it says אם or it says ואם. Because sometimes it says אם, sometimes it says ואם. And by ואם there's a sevara to say difference. The Rebbe says כל אם ואם, whether it says אם or ואם, it's all רשות except three. And then there's a fourth one that the Rebbe that they bring and that's, huh? No, that's because Now, in case that if It's like saying, I'll give you גשמים if you'll learn the Torah. Doesn't mean if you have a right not to. But here it says if the יובל will be, it doesn't mean that you should bring the יובל away. Oh, the fourth, there's another one is this one, ואם ירחיב ה' אלקיך את גבולך. If Hashem will broaden your land, then you have to add three more ערי מקלט. So it's not if, when. When. See, but there you can't say the words חובה or רשות, because it's not something that we do. Here means should you do it. That's why it's not. But there's another one also, besides that. I have to think of which one. Yeah,

כל אבן שנפגמה כדי שתחגור בה ציפורן, כציפורן סכין של שחיטה, any אבן that's not smooth, that has a פגימה, has a, what's it called? A chip, whatever, a chip that's like by a, like חלף of שחיטה, that when your nail will go by, your nail will get stuck, like this סכין, like the knife of שחיטה, הרי זו פסולה לכבש ולמזבח, so it's פסול for the כבש and the מזבח. שנאמר, it says: אבנים שלמות תבנה את מזבח השם, make it of whole stones. Must be like what was it called? Like Persians they make all their rugs? Yeah. Like they do by hand things. In the olden days they used to make very polished stones. Stones made beautifully and Yeah, but the difference is there, if it has a פגימה, you could He's there at even it out. Nowadays you can, by the מזבח you can't. In those days, we, we Yeah, that's what's like Obviously. That was art. All part of civilization. Yeah. It's stones. So you can't have it with a פגימה, and you can't have it touched with metal. See, the היכל, we said, you could touch with metal. Ela mai, you can't do it inside the הר הבית, you got to do it outside. But here you can't have it touched with metal at all.

ומהיכן היו מביאין אבני מזבח? So where would they bring the אבני מזבח? If it was so, מבתולת הקרקע. בתולת הקרקע means a, an earth that was never, never shoveled. חופרין, you would dig it, עד שמגיעין למקום שניכר שאינו מקום עבודה ובניין, you dig and you dig till you see this is fresh, it was never dug, never used for building. ומוציאין ממנו אבנים, and you would take the stones from there, או מן הים הגדול, or from the, from the ocean or from the, the sea, ובונים מהם, and you would build from there. וכן אבני ההיכל והעזרות שלמות היו, the אבני ההיכל also were whole, but it doesn't mean that they couldn't fix it. This you couldn't fix. You couldn't find a stone that had a פגימה and then rub it off and make it smooth. But the stones of the עזרה, you could. But nevertheless, when, when it was put into the עזרה, it had to be smooth. If they pick it out, they could smooth it? If what? If it has a פגימה? Yeah, by the עזרה. Couldn't do it there, though. Mishkan, the mizbeach was hollow, wasn't it? Huh? Not here, yeah.

Different in the Mishkan, yeah, it was different in the Mishkan, yeah. Huh? That could be also. No. No. Not for the mizbeach and not for the היכל. But for the היכל you could rub it and smooth it out, but for the mizbeach you can't. It's just another halacha. אבני היכל והעזרות, the stones of the היכל or the עזרה שנפגמו ושנגממו פסולין, if it became a פגם, or got a hole, it's פסול, ואין להם פדיון, you can't redeem it, אלא נגנזין, you have to hide it. But this, oh, could be after it was, became and you can't reuse it. But lechatchila, before when you find it, you could smooth it out. You can't really take it out. We No, no, you could take it out, and put in another one. Put in another one, but Yeah, you can't use Right, can't use it. Right, yeah, right, that's what I said, yeah. כל אבן שנגע בה ברזל, but any אבן that even metal touched it, אף על פי שלא נפגמה, even if it didn't get a פגם, פסולה לבניין המזבח, for the מזבח, ולבניין הכבש. שנאמר, it says: כי חרבך הנפת עליה ותחללה, because metal is like a sword and the sword is made לקצר ימיו של אדם, to kill a person, and this is the mizbeach is made to be מאריך ימים. והבונה אבן שנגע בה ברזל במזבח או בכבש, לוקה, if a person would take a stone that touched metal and put it in the mizbeach or the כבש, you get malkot, it's a lav! שנאמר, it says: לא תבנה אתהן גזית, don't build them גזית. See, by the, the stones of the היכל it says they use גזית. And גזית means cut stones, have to be smooth, but it was cut. Here it says it can't be גזית. והבונה אבן פגום, עובר בעשה, if it's אבן פגום, but it didn't touch metal, so this lav doesn't apply. But there's another lav, not another lav, there's a aseh: אבנים שלמות! There's a aseh it has to be complete, not a פגם. So for that you wouldn't get malkot, but if you make it, if it touched, if you used it if it touched metal, then you get malkot.

How did they shape these stones if you can't touch metal? They use the stones the way they are. Oh, nothing Yeah, then they put it, it will say later. No, that's if you have to cut it, but they didn't have to cut it. Yeah, you plaster in the whole thing, you mix it with plaster and then you make the shapes. You have to hide it. Could be the same place where they hid the stones of the Chashmonaim or the There's a place where they kept the stones that were נתחלל through the through the יוונים, could be that's the same place. It's a genizah.