קינה ואחר כך יבעי ליה, it's kashya, and he answers that lashon is כלה חמתו, it says in פסוק, דער אויבערשטער let his anger out on the Beis Hamikdash, he was כלה חמתו על עצים ואבנים. If he wouldn't destroy the Beis Hamikdash, then he would have destroyed the Yidden, so that's a טובה. So when you do something לטובה, it's not really hashchatah. But the Rebbe says that this doesn't answer. בל תשחית it'll answer, but here when it says that you're only דרך השחתה you're not allowed to break, but if it's not דרך השחתה, it doesn't mean if it's לטובה. When is it good? If it's for fixing this gufa, for making this better. If it's a טובה of something, let's say you break the Beis Hamikdash because it will be a טובה over there, so it's not דרך השחתה, but it's still not good. Has to be kedei to fix במקומו. So how did דער אויבערשטער break this thing? Yes, so the answer is he only broke it in order to make a better one. Since the whole purpose is to bring the third Beis Hamikdash, ממילא it's allowed. But that's the whole basis is this, their whole discussion is based on this halachah. A souvenir of it. Huh? Can I bring a souvenir from it? Yeah, he's asking. I told you once that Rabbi Zalman Shimon told me somebody sent him a present from Eretz Yisrael, or somebody came, maybe brought it, a piece of the Kosel Hama'aravi chipped off, you know, a rock, so a guy brought it to him. No, excuse, I take my story back. He

got a sh'eilah from the Rebbe. Someone sent the Rebbe someone sent to the Rebbe a present, sent a chip from the Kosel Hama'aravi, so the Rebbe sent out the sh'eilah to Rabbi Zalman Shimon whether he's allowed to have it or not, because it's hekdesh. The Rebbe used to send all the sh'eilos to a rav. למה הוא לא יכול לפסוק? He never he never pasak'nt a sh'eilah. I mean, as much as he didn't pasak'n sh'eilos, there's hundreds of sh'eilos he did, but kederech klal the Rebbe did not, none of the Rebbeim. They had a Rav. The Rabbi Rashab had a Rav, he was called the Rav. The Alter Rebbe also had a Rav, but in the city yeah, even in the city when in Lozna, he made up that the Rav of the city should pasken shailot, he's not going to pasken. למה? Because that's not his position. He only said ריאה he should pasken. Only thing that he paskent was a shaila on a lung, that he wanted to pasken, but everything else not. But other Rebbeim, the Rabbi Rashab had a Rav of the בית הרב, פריערדיקער רבי, Rav Shmuel Levitin was called the Rav of the בית הרב, the Rebbe's Rav. This was already after Rav Shmuel Levitin passed away, so Rav Zalman Shimon Dvorkin was, so the Rebbe sent him out a shaila. So he told me באמת מעיקר הדין he could have answered to the Rebbe that you're allowed to keep it, even though it's hekdesh, even though it's not part of the Beit Hamikdash, it's part of the outside wall, but it's still part of hekdesh, it belongs to hekdesh, and you're מועל בהקדש. But there's a דין, באו פריצים וחללוה. There's a din that when the goyim came, they were mechallel it, it went out of hekdesh, it's not hekdesh anymore, and now it's מותר בהנאה. So he said, but nevertheless he wrote to the Rebbe that it's not כדאי, and the Rebbe sent it back. In Hachnasat Orchim they were trying to sell bricks from the Tziyon. From the Tziyon of the Alter? But that's not ארץ ישראל, but still. Remember when he went, Zalman Gorevitch, no, went I think in תשכ״ט, he went to Russia. Who was it who went? He managed to go to Rostov, to the to the Rabbi Rashab. He managed, he spoke Russian because he originally came from Russia. I remember he came back, he cut off a branch of leaves from the Tziyon of the Rabbi Rashab, and he put it in little plastics and he sold it, making money for the yeshivah. I mean he was the menahel of the yeshivah in Montreal, so he sold it from the Rabbi Rashab's Tziyon. Who was it? Zalman Gorevitch. You remember him or it was before your time? On our board, but he was the menahel of the yeshivah, he was The same Gorevitch had a studio? Remember? No, no, that's a different family. Before, you have a yeshivah bachur. Yeah, yeah, but this is a different, he's in Montreal, could be the father of He's in Australia. Yeah. Near, near. The boy, near, yeah. Yeah, that's him. But this Gorevitch, I don't think so. Tell Harbrin so Rose. To to Zalman Gorevitch, yeah? He's his nephew. Yeah? Couldn't be a nephew, he's too young to be a nephew. Zalman Gorevitch passed away already in his time in the in the למ״ד. No, he's about 60 years old, this guy. Oh yeah? Well Well over. Oh, so it could be. It could be then. But you said Dovid Gorevitch? Dovid Gorevitch, different. Yeah. Maybe they all have shaychus. They all stam the They all they all stam from the Shlah. Not all, I mean the Horowitz Horowitz is from the Shlah. Every Horowitz is Shlah? I don't know if every, just, but the Horowitz is from the Shlah. I know this Berel Gorevitch, Berel Gorevitch from France, he's an einikel of the Shlah, and that's his daughter is my sister-in-law, so she doesn't eat turkey. Gurarye and who else did you say? Horowitz. Yeah. Because? Because the של״ה פסק'נט you're not allowed to eat turkey, so all the Shlah's einiklach don't eat turkey. Gurarye or Gorevitch is the same? Yeah, yeah, in Russia there's no ה. Every ה is in Russia became a ג. There's no such thing, משל, גאפקין. Not Gopin, his name was really Hopin. Gamburgers. That's, yeah, gamburgers. I don't want to say, but ימח שמו Hitler, in Russian it was Gitler. It's not Hitler, Gitler. Yeah, Gitler. I remember my my parents used to mention Gitler. You know, who's that? We have a lot in Israel, Gitler. Yeah? Yeah. Anyway, so they don't

Why don't they eat turkey? Because there's a whole she'eilah on turkey. There's no mesorah. So those that pasken, most pasken that you're allowed to, because it's the same family as a chicken, mimela the mesorah goes on that too. But he paskens not, and the einiklech of the... Horowitz is in Hungary, it's a very common name, Horowitz. They're all the banim. Horowitz. Nu, the what's his name, the the... My shver, my וואס דער אויף וואס מיין רביצין איז אויך, from the from the Zhikover. The Zhikover. My shver was an einikel from the Tzanzer, and from the Zhikover, and from the Ropshitzer. So the Zhikover is also Horowitz. Why did he say not to eat turkey, though? Why? Cuz it was a new bird that they found that they didn't have before. And by birds, there's a din besides the simanim, you have to have a mesorah. And there was no mesorah on the bird, so he paskent there is no mesorah, not allowed to. The other rabbanim paskent yes, because they said that even though it's a different bird, but it's the same family as the regular chickens, so the mesorah of the regular chickens will apply to this also. So that's a big machloket. Whatever it is, that's the nekudah of the machloket. Okay, זאל מיר גיין, מיר לערנען Beit HaBechirah. המנורה וכליה, the menorah and its כלים, והשלחן... Huh? A pheasant. What's that? Pheasant. Another bird. Oh, uh-huh. Turkey, what about a pheasant? What about a partridge? Same family as pheasant. So pheasant is also kasher? Should be, yeah. Yeah, so it's a... It's about the same thing. I don't know. What about a quail? Huh? How about a quail? Quail is שליו. Quail, quail is שליו, that's also the same family. Duck? Okay.

המנורה וכליה, the מנורה and its כלים, והשלחן וכליו, and the שולחן and its כלים, ומזבח הקטרת וכל כלי השרת, and the מזבח הקטרת, the small מזבח, where you brought the קטרת, and all other כלים that they used in the בית המקדש, אין עושין אותם אלא מן המתכת בלבד, it has to be made from metal. ואם עשאום של עץ, you made it from wood, אי עצם, or bone, אי אבן, or stone, אי של זכוכית, or glass, פסולין, it's פסול. For the מנורה only? Huh? For which for which one? For everything, all the כלי שרת. All the כלי שרת? All the כלי שרת. I What about the שולחן? The שולחן, wasn't the שולחן wood? Gold. But they covered it with gold. Has to be covered at least with metal. The מזבח also? The מזבח also. No, wasn't the מזבח was mostly stone, we said? No, the little one. No, the little one, the מזבח הקטורת. The other was stone covered with... The קטורת, yeah. The קטורת, yeah. And מצופה זהב, no? The מזבח... That's, yeah. So it's metal. Gold. Therefore, they call it מזבח הזהב. היה הקהל עניים, when if the people were poor, עושין אותם אפילו של בדיל, you can make any metal, even lead. Seems like lead was pretty cheap then. ואם העשירו, they became richer, עושין אותן של זהב, then you would upgrade it, and you make it gold. אפילו המזרקות, והשפודין, והמגרפות של מזבח, even the the the forks, and the the spear, the the Shovels, the rakes, etc. What's The spits, spits, and the the shovels, והמדות, and the measuring cups, אם יש כח בצבור עושין אותן של זהב, if there's if they if the ציבור could afford it, make it of gold. אפילו שערי העזרה מחפין אותן זהב אם מצאה ידם, even the gates, the walls of the the wall the the doors of the עזרה, if they could afford it, they would cover it with gold. So, then the

Rambam says, אין עושין כל הכלים מתחלתן אלא לשם הקדש, these כלים לכתחלה when you make it, you have to make it with the intentions of being it should be for the בית המקדש. ואם נעשו מתחלתן להדיוט, if l'chatchila you make it stam, and then you decide, you know what, let's give it to the בית המקדש, אין עושין אותן לגבוה, you can't use it for the גבוה. On the other hand, כלי גבוה עד שלא נשתמש בהן גבוה, but even though you made it for the גבוה, for Hashem, but before it was used for the בית המקדש, רשאי להשתמש בהן הדיוט. You could use it for for stam, and then then you won't use it, even though you had intentions to use it for this thing, but it didn't become kadosh yet. ומשנשתמש בהן גבוה, when it was already used, then אסורין להדיוט, then you can't use it. So there's like two opposites. You have to have lechatchila in mind for hekdesh, but it doesn't become kadosh, you can still use it. But if you didn't have in mind, then lechatchila you can't use it for the Beit Hamikdash. Then he says, אבנים וקורות שחצבום מתחלה לבית הכנסת, stones or beams that you lechatchila carved out to cut it off for a שול, אין בונין אותן בהר הבית, you can't use for הר הבית, because one might think, since a shul is kodesh, and a shul is called a מקדש מעט, so if you made it for a shul, that's considered that you made it lechatchila for the kodesh. So he says no, has to be mamash for the Beit Hamikdash. If you make it even for a shul, it's not good enough. Huh? Beit Hamikdash. But I, all the shevutot they did Shabbos. אין שבות במקדש. They used to do all kinds of melachot because of it, because אין שבות במקדש. You should know what they used to say, אין שבות במקדש. Yeah, now we're going to second perek. This is already today's. Yesterday till now was, first one was yesterday's perek, today already started פרק ב׳. He

means, המזבח מקומו מכוון ביותר. The mizbeach, its place is exactly. The rest of the Beit Hamikdash has to be on the Har Hamoriah, Har Habayit, but if it's moved a little bit here, a little bit there, it's nisht geferlekh. The mizbeach must be on that specific place. ואין משנין אותו ממקומו לעולם, you can't change it ever from its place. שנאמר, it says, וזה מזבח לעולה לישראל. This is the mizbeach. And he explains what's so special about this place: במקדש נעקד יצחק אבינו. On this place in the mikdash, on the place of the mizbeach, that's where the akedah was. שנאמר, it says, ולך לך אל ארץ המוריה. Go to the Eretz Hamoriah. But the אבן השתייה is not, is not, is not the place where the, the Akeidah was? Yes, it was. So, the mizbeach was on אבן השתייה? Yeah. Oh, no. That, the קדש הקדשים, no. Wait, the Akeidah was on אבן השתייה? No, I'm sorry. The Akeidah was on מקום המזבח. No, on מקום המזבח, not on אבן השתייה. The Akeidah? Who says the Akeidah was on the אבן השתייה? First korban of Adam HaRishon was on the... That's what he says here, yeah, Adam HaRishon, yeah, but not the Akeidah. Noach... It's clearly, he says it's, the Akeidah was there. And it's what, because it says, he, \"Go, go to הר המוריה,\" ונאמר בדברי הימים, it says, ויחל שלמה לבנות את בית ה׳ בירושלם בהר המוריה, he built it on הר המוריה, אשר נראה לדויד אביהו, that Dovid saw, אשר הכין במקום דויד בגרן ארנן היבוסי, that גורן. So, we see that the בית המקדש is on מקום of הר המוריה and the Akeidah was on הר המוריה. ומסורת ביד הכל... The reason I say, just it was a while back, but it said there that Akeidah was... ...and it brings the things that happened at this אבן השתייה, including with the Muslims. He gave a whole, one thing was the Akeidah, I mean. Maybe it's a different midrash. Could be there in a midrash it's a machloket. Because here it's clearly not. Yes. The while the Rambam didn't say it. The while the Rambam just said במקדש נעקד יצחק. In the מקום המקדש. He didn't say the word mizbeach, but he's going to say it further: ומסורת ביד הכל, everyone knows,

שהמקום שבנה בו דוד ושלמה המזבח בגורן ארונה, that the place where he built the מזבח in גורן ארונה, הוא המקום שבנה בו אברהם המזבח, that is the exact place where he made the מזבח, ועקד עליו יצחק, and he made the akeidah was on the מקום המזבח. והוא המקום שבנה בו נח כשיצא מן התיבה, that's the מקום that Noach built his מזבח and brought korbanot when he went out of the תיבה. So, I'm wondering, how long did it take from when he went out till he brought the korban? Because he went out in הרי אררט and he brought the korban here in Jerusalem. It's pretty far from Turkey to Jerusalem. Yeah, yeah. How'd he get there? He walked, I don't know, he rode on the horses? I don't know, but, but it seems from Chumash, it mashma he did it right away. How many horses he have? Yeah. Well, how many children you have? Two horses and two, and two, everything, so ox and camel, and so... What did his sons ride? Huh? What did his sons ride? So, I'm saying, if they rode on a camel, or whatever he says. But I'm saying, but from Chumash, it's mashma that when he came out, that right away he brought the korban. If it was a nes that he... He had to drink wine already. That doesn't say right away. He had to plant it first, no, ויחל... ויטע... He planted... When did he, when did he get drunk and...? That's a, that's a while later. Why? What does it say over there? What are you talking, the story? All of a sudden, he made all of a sudden... That's, that's not פשוטו של מקרא. I know פשוטו של מקרא, it's ויטע, this is already midrashim. I'm saying פשוט פשט. פשוט פשט, it says in... Did he, by the way, did he invent wine? Is he the first one who had wine? The עץ הדעת was supposed to be wine. Mhm. Kiddush. Huh? Machloket, yeah, it's חטה, אתרוג, all kinds of... סחטה אשכול... Yeah, one of them, he was supposed to squeeze the אשכול, I know, that's one peshat. And there's a חטה also. And the Gemara says אתרוג it was, אתרוג is the עץ הדעת. I can't, today you have חב״ד'ס בייסן the אתרוג. Grain, wheat. I'm saying חטה, that's another... Anyway, but it's mashma in פשוטו של מקרא that he went out of the, and he brought the korban. That's when the Oibershter, after he brought the korban, וירח ה׳ את ריח הניחוח, he made the promise not to bring the מבול again. What, he did that 5 weeks later? But here it says clearly that the, when that's the מזבח that he brought the קרבן on, Noach. Didn't Yaakov move the stones from the original place to the, to the altar's future site? To the מזבח's future site? That was the, at the קדש הקדשים. Yaakov? Yaakov Avinu, yeah. Moved from where? He put the stones by his head. No, from where? Moved them from its original place... Where was the original place? ...to the altar's future site. From the original place? Where, he moved it to where? Avraham had the 12 stones and then Yaakov made them into... ויצא, you're talking about ויצא? I know, yeah, well, I'm not clear. And there's something else... Moved it from where? He moved from the original place... Where is the original place? ...future site to a different location, that of the Holy of Holies. The original was... You mean he moved it from the... ממקום המזבח למקום ה- from מקום הארון? Yeah, maybe, I don't know, someone else. That's also ולקח יעקב the stones refer to as אבן השתייה, that that is קדשי קדשים. ולקח יעקב which was located at the קדש הקדשים המזבח, שמה עקד אברהם אבינו את יצחק בנו, ושם אותם מראשותיו. אלו אבנים שהוא לקח Yeah, okay. Yeah, but that's מקום המזבח, but does it say about the קדש הקדשים? No. He says over there he says over there. Yeah, all right. Says over there. Wait, he swept them up or he took the stones from the place? Yeah, but here the Rambam doesn't bring Yaakov. He brings אדם, he brings נח, עקידה. Wait, that's not the same with the stones? Right, right, we're not talking about those. English, in English. And also over here, it says Adam Harishon says, look how he ends. Well, we didn't get to אדם הראשון yet. והוא המזבח שהקריבו עליו קין והבל, they brought קרבנות also was in the same place. ובו הקריב אדם הראשון קרבן כשנברא. אדם הראשון brought a קרבן, says מקריב מאפריו, he brought a קרבן when he was created. And so he brought a קרבן. ומשם נברא. And he was created from that place. אמרו חכמים אדם ממקום כפרתו נברא. First man was created from the מקום of his כפרה. Since this There's sources that he was created over the אבן השתייה, אדם הראשון. אדם הראשון אבן השתייה? Where does it say? So the world was created, משם הושתת כל העולם, I didn't say אדם. אדם הראשון it says בכלל that the Oibishter took עפר from every country and put it together, but where did he put it all together? In the מקום המזבח. The אבן השתייה is משם הושתת כל העולם, the whole world, that's חד וחלק, that's the peshat. That wasn't in in Eden, in גן עדן? Oh, that's a she'elah. The

Rebbe once spoke about this באריכות. Was Adam creation Adam Harishon created in גן עדן? So the Rebbe asked a she'elah on the Rambam. Once the Rebbe spoke about this Rambam, the Rebbe asked a she'elah, how does the Rambam say that he was created in מקום המזבח when we know he was created in גן עדן? And גן עדן דרך it's Hiddekel, Perat, Peros, it's a different place. The next farbrengen the Rebbe spoke, he says someone asked they asked him a she'elah, what was this question? Who said he was created in גן עדן? Doesn't it say that the Eibishter ויטע ה' גן וינחהו בגן עדן? Yeah. The Eibishter put him there. In other words, that he was created not in גן עדן. So he was created here and the Eibishter put him into גן עדן. So they asked the Rebbe, what was this question? So the Rebbe says, ein hachi nami, says like that, says, but what's in Gemara is mashma the Gemara doesn't hold like that. Cuz the Gemara in Sanhedrin when the Gemara goes through the all the the hours that took place on Friday, what the Eibishter did, it doesn't mention in in Mekhilta, in Pirkei deRabbi Eliezer I think it mentions that one of the things was that he went to גן עדן. In this and this hour, he was put into Gan Eden. The Gemara doesn't mention that at all. The Gemara mentions just stam, this happened, this happened, this happened, this is on that day, mashma that and that would have been the time. It should have taken time to go from to take him from here to Gan Eden. It should have been but there's a a something that a stage, an event! Which is a major event in his in his life, in the first day. The Gemara doesn't mention, the Gemara learns that it wasn't. The Gemara learns that it was he was created in Gan Eden. So mimeila the Rebbe asked a kashya on the Rambam, why doesn't he go like the Gemara? Why does he learn that it's what's-his-name? See Rashi says בפירוש in Chumash that the Aibishter had to convince him to go to Gan Eden. There's a Midrash in Bereishit Rabbah, of course in Bereishit Rabbah it says also in Yerushalmi it says that he was created here. It says what? That he was created here. He was created here. Okay, so that's Yerushalmi, fine, but the question, the Rebbe asked a kashya, but it doesn't shtim to pshat. It's it doesn't shtim, so they asked the Rebbe, why doesn't it shtim? The Rebbe said, but if even though it says in Yerushalmi, but we pasken like Bavli. And in

Bavli, the Rebbe brought the Yerushalmi. And in Bavli, it's mashma that it was he was created in in Gan Eden, mimeila it's stira to here. And even though Rashi says that the Aibishter convinced him to go to Gan Eden, so so the Rebbe that even for Rashi it's not a ראיה. First of all, what's pshat in Rashi? The Aibishter had to convince him to go to Gan Eden? Why didn't he run there? It's the best place! What ראיה, when he kicked out of Gan Eden it's called an עונש, so why would he have to convince him? So the Rebbe says that Rashi doesn't even mean that. Rashi could also learn that he was created in Gan Eden. He convinced him to לעבדה ולשמרה. Till then till that then he was in Gan Eden as a to enjoy, as a guest, to to enjoy Gan Eden. Then the Aibishter said, you know, you're in Gan Eden, now I'm putting you I'm giving you a job. That the Aibishter had to convince him, he didn't it wasn't he didn't run to do it. So even according to Rashi, he says it's not a ראיה that he that he did that he wasn't created in Gan Eden. What makes them follow all those different parts? Certainly. In a hurry. Oh, yeah, that's what The whole world was created that way. He was placed there to find atonement. So, but yet he did the chet. What did he need atonement for if he was placed there for atonement and he didn't do anything? He was placed in Gan Eden for atonement. Man was created from the place where he would find atonement. There was no chet yet. And there was no chet. The

Rebbe asked that שאלה, too. Yeah, the same farbrengen the Rebbe asked that שאלה. Yes. Farbrengen אין ערב ראש השנה, ערב ראש השנה, די פארברענגען איז of ערב ראש השנה תשמ״ד. Look it up, נו. So there was something already a פגם before he even he did the chet? No, the place, it's pshat, the future. It's the future kaparah, and he was created from a place where when he will do the sin, he will have a kaparah. So why not back to Gan Eden, so real true teshuvah, right? Yeah, but he's kicked out of Gan Eden. creates him out of the earth because the earth will take him because of the because of the chet. He's telling him you have to die and, yeah. So it's all because of the future, because the Aibershter knows the future. Same thing, yeah. Let's put in one more halachah: מידת המזבח מכוונת הרבה. The measurement of the mizbeach is very exact. וצורתו ידועה איש מאיש, and the shape is known from each, from person to person. ומזבח שבנו בני הגולה, the מזבח that second בית המקדש built, כעין מזבח שעתיד להיבנות, so they made it like the מזבח of the בית המקדש השלישי from יחזקאל, and mostly like the first מזבח. ואין להוסיף על מידתו ולא לגרוע ממנה, you can't add, you can't take off, the מזבח has to be exactly the way it's written. שלושה נביאים עלו עמהם, we just learned this, עמהם מן הגולה, three נביאים came up from גלות: חגי, זכריה, מלאכי. אחד מהם העיד על מקום המזבח, one testified where the exact place is, because it had to be exact. אחד העיד להם על מידותיו, the one testified exactly the measurements. ואחד העיד להם שמקריבין על המזבח הזה כל הקרבנות, one testified that you're allowed to bring all the korbanot on the מזבח, אף על פי שאין שם בית, even though there's no house. And that's that's why they did it. They came to Jerusalem, they made the מזבח and they didn't have the house built. So whoever has a picture of it, that's exactly his picture. Here's a picture of the מזבח and the בית המקדש is not built yet. That was the נבואהs. Here it says: חנוכת המזבח על ידי אלה וגו׳. ההיכל ההיכל עדיין עומד בחורבנו. You have this is still חרב and they build a מזבח on it. Interesting, sir, each of that was a separate נבואה? Yeah. It's not a נבואה, it must be it happened to be, cuz you can't pasken with a נבואה. But they're נביאים that testified, pashut from what they knew in halacha, they remember. We believed them, that's. Yeah, yeah, העיד. Notice it says העיד, that's what it's saying, not נבא.