light. So the Rebbe or whoever it is says Torah, they call it a פינסטערע תורה, a ביטערע תורה. This is gonna be פינסטערע תורה. Can't you hold it upside down then? Give it. You have that also in the iPhone. Why didn't you have actual Rambam? Oh, direction, yeah. You don't have to use the other book. No, the book has pictures. Okay. The light. Yeah, yeah, yeah, that's the truth. דער אויבערשטער. I appreciate it. Twenty-four hours a day. Yeah. That's right. Okay, we'll try this the best we can do. Okay. זאגט דער רמבם אזוי: אבן היתה בקדש הקדשים במערבו, in קדש הקדשים, on the מערב side of the קדש הקדשים. Huh? Oh, you took the light? Yeah, that's that's enough. Good. But how you gonna hold it? Here, put this up on the thing. Just like this. Okay. That you can hold for your ספר. Like this. It has no פירוש in it, but you just want... Very, very bad. Okay. What else am I saying? Lernen. Yeah. Okay.

Yes, there was a stone in קדש הקדשים, on the מערב side, on the west side, שעליה היה ארון מונח. The Aron stood on that on that stone. ולפניו, and in front of that, was צנצנת המן, was the bottle of מן, because when the מן came down in the מדבר, the אויבערשטער told Moshe Rabbeinu to take a bottle and fill it up and put it away for all the years later. So that bottle was in the Beit HaMikdash, always standing next to the Aron. ומטה אהרן, the stick of Aharon. Which stick of Aharon? The stick that he, when the אויבערשטער said after the story of Korach, to put the twelve sticks into the into the היכל, into the אהל מועד, and whoever is going to grow fruit is going to show that that he's the chosen one. So this is the stick of Aharon that grew and it had שקדים. ובעת שבנה שלמה את הבית, when Shlomo HaMelech built the בית המקדש, וידע שסופו ליחרב, he knew that it's going to eventually get destroyed, בנה בו מקום לגנוז בו הארון, so he לכתחילה built it with a place where to hide the ארון, למטה במטמוניות עמוקות ועקלקלות, he made big tunnels underground, tunnels, curvy ones, hidden ones, very deep that no one should know where it is, and the purpose was that if ever a time will come, not if, he knew it will happen, but when the time will come and it'll be destroyed, they should have a place to hide the Aron. And יאשיהו המלך צוה, he commanded, וגנזו במקום שבנה שלמה, he knew it and he hid the Aron in the place where Shlomo HaMelech made. שנאמר, it says by Yoshiyahu it says, ויאמר ללוים, he said to the לויים, המבינים לכל ישראל הקדושים לה׳, he said to them, תנו את ארון הקדש בבית אשר בנה שלמה בן דוד מלך ישראל, put it into the house in the place where שלמה המלך, the son of דוד, built. And then he said, אין לכם משא בכתף עתה עבדו את ה׳ אלקיכם. Now, you don't shouldn't carry, from now on you won't carry it בכתף. That is, now you have to carry it on your shoulders, but from then on you're going to hide it and it won't be there anymore to carry. And

when they hid it, נגנז עמו מטה אהרן, the stick of Aharon was hidden together, והצנצנת, and the bottle of מן, ושמן המשחה, also the oil that they anointed that Moshe Rabbeinu made, that was also hidden. Now, it was needed really. Why? Because in order to make a Kohen Gadol, you have to anoint him with the שמן המשחה. But the din is that if you don't have the שמן המשחה, just by him putting on, for the sake of becoming a Kohen Gadol, the eight בגדים, that itself. So for seven days in a row you put it on, you take them off. So, but be'emet if they had the שמן המשחה it would have been better, but they hid it. So, וכל אלו לא חזרו בבית שני, and all these that we mentioned did not come back. They were not there in the second Beit HaMikdash. ואף אורים ותומים שהיו בבית שני, and also the אורים ותומים that had the second בית המקדש, לא היו משיבין ברוח הקדש. See, there were two things. There was the חושן, and the חושן had with in middle, it was folded over, was like this: the חושן was this big, let's say, but really it was made up of material this big, was folded over, and here they set the stones. And in the fold, they had the שם המפורש. And it's because of that that they used to ask questions and it would light up and give answers. So in the

second Beit HaMikdash, Rambam says, they had the אורים ותומים, but it didn't answer ברוח הקדש, ולא היו נשאלין בהן, and they couldn't ask it, שנאמר, because it says by the end of the first Beit HaMikdash that you'll have to wait עד יעמוד כהן לאורים ותומים, until you'll get to the כהן and אורים ותומים, and that will not happen until Mashiach will come. ולא היו עושין אותן, and the reason they made the חושן, אלא להשלים שמונה בגדים לכהן גדול, in order to have the complete eight בגדים. Did they put the שם המפורש inside it? Huh? It was empty? There was no... Yeah, it was empty. That wasn't a problem? It wasn't a problem, because it's not part of the בגדים. I mean, there's a מחלוקת here. See, the Rambam learns that the חושן is called אורים ותומים. That's why he says you have to have the אורים ותומים anyway. Rashi learns in Chumash that the אורים ותומים was not the חושן. The אורים ותומים was the שם המפורש. The חושן is called חושן, that's it. But I want to say together with in this Rambam, the Rebbe has a whole arichut, such a mamash a ma'amidikhe geshm a ke. And he

wants to say a whole idea that when Yoshiyahu hid the ארון, it wasn't that he hid the ארון. By him putting the ארון in those tunnels, he put it back to the to the קודש הקדשים. In other words, the קודש הקדשים must have an ארון, and there's no such thing as the בית שני should not have an ארון. It wouldn't be a בית המקדש. Without an ארון, it's not a בית המקדש. The only thing is you could have the ארון, you know, in a place where you could see it. Oh, that's why! And you could have an ארון in the place where you can't see it, but it's still the קודש הקדשים. So that's why, cuz the she'eilah is what's nogea to know? The Rambam writes that... It's deep, deep in the earth. How can it be in the קודש הקדשים? Because it's the נתקדש קודש הקדשים is mekudash all the way down, עד התהום. So when David was mekadesh the place, and Shlomo was mekadesh the place, he was מקדש עד התהום, to the bottom. So really, this is all קודש הקדשים. So that's why the Rambam says that or that Shlomo builded it, builded with this part, and lechatchilah knew, because it's not a peshat that something knew that he, cuz be'emet the kashya is, why did the Rambam say that he built it? Why can't it be that they had a בית המקדש, when Yoshiyahu Hamelech saw that it's going to get destroyed, he made tunnels? Then we wouldn't have the קשיא. The Rambam, he made it לכתחילה for this purpose, so he knew לכתחילה, וממילא, it was מקודש בקדושת קודש הקדשים, and then when he put it in, so that and the ארון was there, so it was all the time. So when Yoshiyahu put it in there, the Rebbe has a whole kind of דיוקים, so many קשיות, so many קשיות on this Rambam, but this this answers all the שאלות, that when he said, he didn't say hide the ארון. תנו את ארון הקודש, put it. Just like when they put it on top, they put it into the Here also it was a way of putting it into the קודש הקדשים. Well, you know if if it's מחובר ממש, if it's מחובר נ- אונטער, so then people can find it. But you don't know how to get in. You don't know how to get to it. You don't know how to get to, cuz he made it such tunnels and such curvy and this, he made it so that people shouldn't be able to get to it.

Sure people knows about this. Sure everyone knows about this. It's a Rambam. They tried, at one point they were working on trying to find it. Where did they look? And the the... That the high priest goes in? Yeah, מחילות. And the the רב הכותל used to be a Rav Getz, no, Getz, no, what was his name? I forget who was the רב. So he wrote to the Rebbe about it, that they're looking and trying to find... Harav Eliezer... Yeah. And the Rebbe answered him, \"Take it from me, stop that! Don't allow anybody to look for it!\" Cuz you're not allowed to go to the קודש הקדשים. Now how could he stop who? How could he stop who? The rabbi in the... How could he stop him? Who? He was in He was He was running it. Rabbi Goren? Yeah, he was running that group. Not Goren. Goren wasn't the רב הכותל. Goren was a רב צה\"ל and then later he was the רב ראשי. No, he was רב הכותל, he was the first רב... What about the שברי לוחות that that was also in that went with the ארון when they went to war? What did they put in that? According to one opinion, that's in the in the ארון. In this ארון you had the שברי לוחות. Oh, what about the other? Well, there was a second ארון. Yeah, that went to מלחמה with them. Yes, where did that one go? That nobody knows? No. It's supposed to be in Vatican? Africa! They claim it's there. Yeah, they claim it's there. Who knows? Okay, זאגט דער Rambam ווייטער. Shlomo knew there'll be a חורבן? Huh? He prepared for a חורבן? Did he foresee there'll be a... Yeah. He knew it, not Yeah, and it's not only that he he was afraid there might be a חורבן. He knew it. The Rambam says, what is the lashon here? ידע שסופו להיחרב. Uh-huh. Okay.

ובבית ראשון היה כותל מבדיל בין הקודש ובין קודש הקדשים, in the first בית המקדש, between the קודש and the קודש הקדשים there was a wall, עוביו אמה, the thickness was an אמה. וכיוון שבנו בית שני, when they build the second בית המקדש, נסתפק להם, they had a ספק, אם עובי הכותל ממידת הקודש, ממידת קודש הקדשים. Was the wall part of the קודש or part of the קודש הקדשים? In other words, the the קודש had the קודש הקדשים was 20, 20 by 20 אמה, yeah? The קודש was 40. So this wall was part of the 40 or part of the 20? What קדושה did that wall have? So when they came to build the second בית המקדש, they didn't know, if they're gonna put in a wall, will this wall take up a little bit an אמה of the קודש הקדשים or an אמה of the קודש? So what did they do? לפיכך, עשו קודש הקדשים עשו קדש הקדשים עשרים אמה תמימות, so they made the קדש הקדשים 20, על ספק, ניין, ועשו הקדש ארבעים אמה תמימות, and they made it 40, והניחו אמה יתירה, and they left the extra אמה בין הקדש ובין קדש הקדשים, extra אמה between the קדש and קדש הקדשים, ולא בנו כותל בבית שני, but the second בית המקדש they

didn't build a wall there, אלא עשו שתי פרוכות, they made two פרוכות. There was like a area of a אמה, on both sides of this אמה was two פרוכות, אחת מצד קדש הקדשים ואחת מצד הקדש, one on the side of קדש הקדשים, one on the side of קדש, וביניהם אמה, and between was an empty space of an אמה, כנגד עובי הכותל שהיה בראשון, which is the space of the thickness of the wall. But they didn't take away not from the קדש הקדשים, it was על ספק. But for some reason they didn't build a wall, they built two פרוכות. Now this is what happened when the כהן גדול had to go on Yom Kippur into the קדש הקדשים, what did he do? He took went to the curtain, to the פרוכת, moved it away, and then went in, walked through that space, and then went to the end, the other end, and went into the other end of the other פרוכת and went to the קדש הקדשים. That's how it was there. I think they learned from the עמודים. כל עבירה. אבל במקדש ראשון לא היתה שם אלא פרוכת אחת בלבד, in the first בית המקדש there was only one פרוכת, שנאמר, it says, והבדילה הפרוכת. Oh, so that's the she'eilah what does the Rambam mean. So some want to say that when he says מקדש ראשון, he really means the משכן, because in the משכן there was one פרוכת in between. And some say no, it's not that, there was a wall there, and besides the wall there was a פרוכת. And there's a re'ayah in the Gemara that was a פרוכת, because the Gemara it says that the בדי הארון, you had the ארון there and the בדים stuck out very long, and they stuck out that they they even indented into the curtain. Protruded into the curtain that you could see it, it says and it looked like שתי דדי אשה. On a woman you could see sticking out two breasts, so that's like שתי דדי אשה. So a siman there was a פרוכת in the בית ראשון. This can't be talking about בית שני because there was no ארון there, so בית ראשון. So obviously the Rambam says there was a פרוכת, what's the peshat? There were both things, there was a פרוכת right on the wall. So there was a wall with a door. How did he get in, the כהן גדול? With a door. And then there was a פרוכת, and this thing is sticking out on the פרוכת. How could it go through the wall? Huh? How did it go through the wall? Huh? It didn't go through the wall. Yeah, no one could see it, because the wall blocked it. Bepo'al

that's how zogt der Rambam vayter, ההיכל שבנו בני הגולה, the היכל that the people from the גולה, meaning the second בית המקדש built, היה מאה אמה על מאה אמה על רום מאה. The היכל was 100 אמה, and the היכל we said before it refers to the whole thing, to קדש הקדשים, everything, the walls, קדש הקדשים, קדש, the אולם, everything. So it was 100 by 100 על רום מאה, the height of it was 100. We don't picture how high the בית המקדש was. 100 amah! How is 100 amah? A minimum of 150 feet. Huh? A 30 story building, and maybe according to some shitot it was 200 feet high. You can imagine nowadays we think we think we went to a building, the building was so big, and And we'll see exactly how the height was. Yeah, there were two floors there, but you see sometimes they even have a picture to show the proportion of the person, because like this we imagine the person stood by the door, by the Kodesh. The proportion of the person Yeah, they show very small so you should realize how אפילו here you see also. What you see here? People are here, this is the building. Why did they make it like it's so high? It's much much nicer. There's a pasuk