Tamuz classes


Category Title Description
TamuzTAMUZ
3 Tamuz3 TAMUZ
12-13 Tamuz.12-13 TAMUZ. The 12th of TAMUZ is the Frierdike (previous) Rebbe's birthday. He was born in 5640/1880. On this date in 5687/1927 he was freed finally from his incarceration and exile in Soviet Russia. He declared this day a Yom Tov (holiday) for the victory of Yiddishkeit over it's oppressors.
17 Tamuz17 TAMUZ. One of the four fasts that commemorate the serie sof events that led to the distruction of the first and second beis Hamikdash and the exiling of Jews from the holy land.
The Three WeeksThe three weeks. The period of mourning between the fasts of 17 Tamuz and 9 Menachem Av that mark the time of the Beis Hamikdash's destruction.

The first Beis HaMikdash and the second Beis HaMikdash were both destroyed because of a specific weakness. The first was “top heavy”. It was dominated by G-dliness and did not incorporate enough worldliness. The second had an excess of worldliness and was therefore "bottom-heavy". It was a proper seat for the presence of the Shechinah but there was not enough G-dly light. The third Beis HaMikdash is going to encompass the strengths of both and therefore should be called the Triple Beis HaMikdash rather than the third. This class is based on a sicha in Likutei Sichos volume 9 (Vaeschanan) and Rambam's Hilchos Beis Habechira with the sichos of the Lubavitcher Rebbe (p. 97, 98, and p.5). Text for this class is also available at anash.com in a pdf viewer . You can print out the text if you wish.

The class revolves around a debate between Rambam and Ramban regarding the primary purpose of the Beis HaMikdash. The Mizbeach is representative of the Jewish people meeting Hashem in that location and the Aron is representative of Hashem meeting the Jewish people in that location. What is the higher priority, us meeting Hashem or Hashem meeting us? Rabbi Paltiel explains the two views and presents an inspiring resolution from a sicha of the Lubavitcher Rebbe (reference coming).

Rabbi Paltiel describes the Beis HaMikdash in terms of three fundamentally different categories of space and compares them to a human home. The shiur builds on this analogy using concepts from philosophy, Kabbala, and Chassidus to provide a deeper understanding of the relationship between G-d and the Jewish people as well as between each Jew and G-dliness.

Erev Shabbos Chazon Rabbi Paltiel speaks about Tisha B'Av from a Chassidic perspective. The class ends with the description of a moving letter written by the Rebbe in the 1950's. In loving memory of Rosa Goldfarb bas Chana ve Aharon Drochitinsky

Mishenichnas Av Mima'atin B'Simcha (When Av Comes We Diminish Simcha) However, the Chassidim find a way to introduce joy.

This is an overview of the ma'amar V'Ata Tetzaveh given by the Lubavitcher Rebbe.¹ A key focus of the ma'amar is the role of a Rebbe and specifically the relationship between a Rebbe and Chassidim in our generation. The original pasuk (line) in the parsha Tetzaveh is "Ve'atah tetsaveh et-beney Yisra'el veyikchu eleycha shemen zayit zach katit lama'or leha'alot ner tamid" ("You, [Moses], must command the Israelites to bring you clear illuminating oil, made from hand crushed olives, to keep the lamp constantly burning").² 1. The ma'amar originally presented in 5741 and distributed in 5752. 2. The source of the transliteration and translation or the pasuk (line) 27.20 of Shemos is bible.ort.org.

10th of Av - the Joy Must Begin

This is an overview of the ma'amar V'Ata Tetzaveh for intermediate to advanced listeners. It includes some of the same points in the easy access overview plus much more in a shorter shiur (34 minutes). It is fast paced in a beis medrash style.

Class One Seventh Sicha Magbis for Oholei Yosef Yitzchok Lubavitch. Tzedaka in secret. Bracha from נוהג כצאן יוסף After all the Tzaros even משיח בן יוסף has life.



Class Two, Eighth Sicha This Sicha continues discussing Tzedaka for Oholei Yosef Yitzchok Lubavitch, arguing that it is the ארץ צבי outside Eretz Yisroel and the more students you bring in the more "room" (money and other resources) there will be. It ends with great Brachos.



Class Three, Ninth Sicha Long Introduction about Joy and availus in the nine days The daughters of Tzlafchad teach the lesson of wanting and how much it achieves.



Class Four, Tenth Sicha Merkaz Shlichus, the people going often don't see their own success because of the nature of the work, but it is there, "some place else". It starts at the Farbengen, brings joy and life into the endeavor.



Class Five, Eleventh Sicha. ChiTaS, this is one of the days to remember and be reminded of this Inyan. A brief history of these Shiurim (especially Tehillim).



Class Six, Twelfth Sicha. This class begins with 3 minutes on 12 Menachem (The Alter Rebbe's wedding anniversary) Gan Yisroel and its incredible success Gan Yisroel in Europe, he mentions Rabbi Gershon Mendel and his Rebbetzin Garelik going in the way of the Rebbe.



Class Seven, Thirteenth Sicha Lechayim for Russian Jews, Kfar Chabad, and the Rabbeiim, they saw it as a village for spreading Yiddishkeit.



Class Eight, Fourteenth Sicha The issue of Kfar Chabad being discussed is about Shlichus not about the question of the Mitzvah (etc) of living in Eretz Yisroel. Shlichus for life (stories about this).



Class Nine, Fifteenth Sicha In the beginning the Yom Tov of 12 Tamuz was a secret and no one was sure how it would all end but now it is revealed and it is clearly a great day.



Class Ten, Key to Bais Lubavitch London Brachos. Expectations, Shlichus everywhere.



The Rebbe's idea that there cannot be any contradictions in G-d's Truth, so if Shabbos doesn't let us fast, Hashem is saying don't fast today, therefore רבי holds we shouldn't fast at all.

The birthday of the 6th Lubavitcher Rebbe.

Background on the fast in Tammuz with comparison to the other fasts during the year.

Teshuva and Moshiach.



The Rebbe called the month Menachem without AV, why?

Ahavas Yisroel and Ahavas Hashem LiYisroel converge on this occasion.



The nine days are behind us.

inspiration and perspective.

Tomorrow is Tisha B'Av. An attitude.

7 Menachem as the Availus (that reflects the tragedy) deepens the anticipated good that will follow when Moshiach comes is also heightened.

It's almost Tisha B'Av.

אהבת חינם שנאת חינם וחינם מן המצות A thought.

Class One (5768) The Chassidic Masters would say: If you wish to diminish the sadness of the nine days do it through Simcha!



Class Two (5779): reconciling sadness and aveilus and Joy and life.



A short thought.

The walls of Yerushalayim were breached leading to the destruction of the first Beis HaMikdash.

This class given at Machon Chana overviews the Beis HaMikdash in an inspired way. It is a beginners class.



The Beis HaMikdash is designed to reflect how we live, and Human habitation is divided into three basic areas. The Beis HaMikdash reflected this.



The third Temple won't be the third but "of three" encompassing the virtues of the first and the second in addition to its own distinction.



What is the Beis HaMikdash for? G-d meeting us (the Holy Ark; Torah) or us meeting Him (Korbonos, The Mizbeach)? Both are true as represented by Rambam and Ramban.



A Class given at Yagdil Torah describing what was involved in preparing to go to the beis HaMikdash.



A Class given at Yagdil Torah describing the intense standard of Halacha maintained in the Beis HaMikdash. In the Beis HaMikdash food is holy; We don't sit.



An overview of the Rebbe's thoughts on Fasts as days for Teshuva and opportunity. When Moshiach comes they will be transformed to holidays, why? We also discussed specifically the event of the walls of Yerushalayim being breached.

The upsides of the fasts, and specifically of Shiva Asar BiTamuz

Explaining one of the Slichos we say on 17 TAMUZ.

The first siege of Jerusalem ended with the breaching of the walls on this date. We fast on the 17th as this was the day the walls were breached at the time of the destruction of the second Beis Hamikdash.

The Zohar explains that two Havayos in one Possuk should be understood as two Havayos (DilAila and Diltata- higher and lower). Moreover as one grows they discover many levels of higher and lower Havayos and what is higher to one level is low to the level above itself etc. [Levels of infinity]. This Possuk Se'u Yideichem Kodesh discusses raising up what is low (the hands and of course, the feet) and the higher levels that are achieved through this effort.

Yerida Tzorech Aliya. The four categories that need to praise and submit to Hashem, how are they in spiritual and refined terms. A. Yehi Hashem Elokeinu Imanu 5746, Part One. (5772/2012). Based on the Frierdike Rebbe's Maamar from 5685 (1925). The descent into Golus affects that the high become higher and the low lower. On the one hand that is bad but on the other hand, the fall on the lower end allows the elevation of the newly discovered lowliness. Mattan Torah raised Yidden up and allowed what is in the world to fall lower, and this is Yerida Tzorech Aliya as we can now elevate the newly isolated and lower lowness! B. Yehi Hashem Elokeinu Imanu 5746, Part Two. (5772/2012). We pray to be like our ancestors though we are [in our Avoda] on a higher level than they were. The reason for this prayer is because we are asking Hashem to allow us to feel the lofty levels we reach as a result of being born after Mattan Torah. Just as they felt the (lesser) levels they achieved.

Class One. 1) The Neshama in a Guf is a Golus, 2) In this world in Galus is a double Galus, 3) the four that must say Gomel. That spiritually refers to a sinner doing Teshuva, is the ultimate Yerida, which brings the ultimate Aliya. This yerida is so low, and its potential Aliya so great that it is represented by the acronym 'Chayim'.



Class Two. The second half of this Maamar connects Baruch HaGomel to 12 Tamuz, which the Rebbe calls the 'aschalta Digiula' of Moshiach! he explains this by saying that because the darkness the Frierdike Rebbe overcame was the worst type, it sets in motion the final good. He connects it to Tehillim kapital 106: Moshiach, two worlds, and Amain.



The Ma’amar is based on the Sicha of 3 Tamuz 5687, Yehi Hashem Elokeinu Imanu, that is a Tefilla, though it begins with a Posuk. It discusses the order of the Kuntres 12 Tamuz observing that it begins with Galus comparing Yidden to grapes that do the best when removed from their roots. The Rebbe goes on to talk about Geula, and finally, that Yidden adding to Havaya, by revealing the Tziyon (Yechida) of the Neshama through this Mesiras Nefesh.



This is the first of two maamarim based on this Bracha. The Rebbe RaYaTz said this maamar twice in 5687 also. The two maamarim complement one another and some ideas are explained at length in the first and abbreviated in the second and other aspects are developed more in the second. In this first Maamar he explains the idea of 'LiChayavim', that the bad itself is transformed to good. He explains that the four categories who make this bracha mean four spiritual ills; weak, Dysfunctional, spiritually lonely, and distracted by materialism. The Rebbe adds that the Bracha is for someone who is in Sakana which means a Rasha, and that the Koach of this Bracha heals even him! Moreover, a Tzadik can also achieve this 'Lachayavim Tovos'.



Class One. The Gemarah that links this Possuk to Torah, Avoda, and Gemilas Chasadim. The Rebbe links this to 'the three pillars on which the world stands'. These three are affecting one's 1) mind, 2) body, 3) world. The narrow world (the person) and the greater world. Yerida Tzorech Aliya of the Neshama, from a state of Amida (standing motionless, unable to move), into this world with a body, animal Soul, etc.



Class Two. This class explores the 'Aliya' after the Yerida: the ascent from Tzadik to Ba'al Teshuva. The ascent from being a Nivra to being 'Tehora Hi'; the Ma'amar also explained that this ascent is a Chidush, meaning to say, something so new, that it doesn't even exist in the potential of the Neshama which is why where the Ba'al Teshuva stands, the Tzadik can't possibly stand! We explored the difficulty in understanding this and explained that the 'Tahor' the Ma'amar speaks of here is actually higher than K'dusha. The Neshama is both Godly and an entity onto itself. This makes this version of 'Yerida Tzorach Aliya' (from Tzadik to Ba'al Teshuva) quite different from the normal idea of Aliya from Tahor to Kodesh.



One of the Ma'amarim of the redemption of 12 Tamuz 5687. The issue is that hands are connected to action (the lowest thing) and holiness is the highest thing, how do these two come together. The Rebbe explains that the purpose is to do actions, hands, and raise them up to the levels of 1) emotion, 2) intellect, 3) will. Then draw the holiness down from an even higher level of Havaya. This is especially achieved in Eretz Yisroel through Am Yisroel.

This Bracha is different than other ברכות הנס as it is also (primarily) about the spiritual Journey, this is the reason for the change of format etc. This struggle has four categories (the latter finer than the former) all connected to the Neshama coming down here.



Class One. More on the advantage of Tefilla over Torah it is the real source of Bittul Of being an Eved. Class Two. Another point regarding Torah study, that in bringing light downward it is fulfilling the divine plan in creation and as such it reaches "Atzmus" Thus placing Torah in as much as it achieves the purpose in creation above the advantage of Tefilla.

Class One. This class on this Ma'amar repeats and organizes the ideas that show the similarity between Davening and Learning with a Minyan.



Class Two. This class focus on the asymmetry of Torah with a Tzibur and Tefilla with a Tzibbur. Davening is more important in terms in reaching up. Torah is more important in terms of what we get back (like Birchas Kohanim).



Based on the Previous Rebbe's Ma'amar from 5688. Just as ten Jews are needed for a Minyan and the effect reveals the 13 attributes of Mercy, Similarly, when one learns with ten Jews it reveals the 13 attributes of the interpretations of Torah (Torah SheBa'al Peh)



Class One. This class has a lengthy introduction about Yud Bais Tamuz and the idea of Mesiras Nefesh. The part of the Ma'amar learned is the beginning and the end. The point is that the salvation of Dovid from his challenges and his receiving divine help depends on actually seeing his enemies as a challenge not to be destroyed but transformed! This explains both halves of the Possuk.



Class Two. The alternative is זמירות היו לי חוקיך בבית מגורי This is Dovid saying how Torah gave him joy under difficult conditions when he realized how each detail of Torah changes the entire creation. It is also him disclosing how the Torah was זמירות מלשון לזמר עריצים to cut away his opponents. This is why Dovid was punished, because the point is not to defeat the enemy, but to transform them as indicated in the פסוק on which this Ma'amar is based הוי' לי בעוזרי וגו.



Class Three. There is a long introduction to the class about the five מאמרים the רבי ריי"צ said in eight days around the time of his liberation. This class discusses תפילה, and how Tefilla brings the person to the level of חוקיך and the level of הוי'ה. The poor person has only one interest: to speak directly to the king; which is the biggest thing imaginable.



Class One. Miracles, the process that brings them about, a higher order in the creation is in effect. Class Two. Tests that conceal so extremely reveal the same kind of light as the revealed miracle does!

The difference between בירורים and נסיונות. Birurim correct both the person and the object one is dealing with. נסיונות are so deep a test from so deep an evil that the good within has become evil. Accordingly, the correction is in the person alone because the item being corrected has no reality as it is all קליפה. In this מאמר the רבי adds that there must be an elevation in the קליפה even in נסיונות. This idea appears in the Rebbe's Ma'amar but not in the previous Rabbeiim's Ma'amarim.



This Maamar was said and "given out" for the first anniversary of his release from the Soviet Prison in 5687.

The Rebbe RaYaTz Bris; the end of the week long celebration of his Bar Mitzvah, the story with Rabbi Moshe Feller and the Farbrengen of 19 Tamuz 5728. The RaZa's birthday.

Class One (5777/ 2019): The day The Rebbe came home. The five Ma'amarim said that week and what they mean. Class Two (5779/ 2019): This talk is about 1) the end of the Rebbe RaYaTz incarceration as he arrived home on that day 2) The Yahrtzeit of the אורח חיים הקדוש and the Rebbe's opinion on the stories of The בעל שם טוב and the אורח חיים הקדוש

Why did the Previous Rebbe leave Russia, he clearly wouldn't leave out of fear? 1) Chassidim made him. 2) It became clear to him that his presence hindered the work at that point. 3) He'd completed what it was that as a Rebbe needed to accomplish.

A thought on 12 Tamuz and Mesiras Nefesh.

Dated 15 Sivan 5688 (1928) in anticipation of the first celebration of 12 Tamuz, when he was release form prison and exile one year earlier

Given to Neshei Chabad in Melbourne Australia. The story of Mesiras Nefesh. It wasn't a joke then and its message is very serious right now.

1) Everybody sees that this is living 2) Simcha 3) Action 4) Moshiach.

Springfield Ma. Talk one. This "official talk addresses the action theme of the Rebbe's philosophy and some stories from the Rebbe's early life. Springfield Ma. Farbrengen Part One. Neshama bond between each Jew and the Rebbe. How special is this Neshama bond? Springfield Ma. Farbrengen Part Two. We become closer to G-d by embracing another. This talk is unfortunately unfinished (the recorder stopped). Springfield Ma. Farbrengen Part Three. A story of the Rebbe, Rabbi Hirshprung and of a Chossid in Romania.

Part One. Yom HaGadol VihaKadosh Part Two. אמונה שיש לו סיבה ואמונה שאין לו סיבה Part Three The point of ואתה תצוה is ויקחו אליך.

The day of two Rebbes. The first by Hashgacha the second by choice perhaps (?)



Rebbe Audio clip on the idea of after 20 years (from 5730). 1) After 20 years it never ends, it is raised higher than Sechel (reason) to the level of Mesiras Nefesh. 2) Viyikchu Ailecha in the beginning is like 'Al m'nas likabel pras', but at the end of the Ma'amar, the Viyikchu Ailecha is one with the Viatta Titzaveh, helping Moshe help us complete our task in this world.

Twenty Years and going strong.

This Farbrengen revolves around the message of Perek 9-10 in ViAtta Titzave 5772.



Given in Melbourne Australia.

The Previous Rebbe's decision to spend to more days in the Shpalerke Prison so he shouldn't travel Shabbos.

A thought (5773/2013). 4th of July thought freedom and self reliance and servitude towards God, how can they be reconciled

Class One. Elokim, Havaya in Elokim and Havaya by itself.



Class Two. Mihalech, being in motion reveals the highest powers.



Yetzias Mitzrayim was forever. Going out of Galus brings out the greatest Kochos. עמו וצאן מרעיתו Being a sheep is (spiritually) higher than being a member of His people.

דעו כי הוי' הוא האלוקים התשל"ט This is a י"ב תמוז Ma'amar For the Rebbe RaYaTz beginning his hundredth year, when he would recite פרק ק in Tehillim. The point of the Ma'amar is to explain that we עמו וצאן הרעיתו were tasked to affect הוי' הוא האלוקים in the world through work. The idea of אלוקים is טבע which is also G-dly (the idea of לא ישבותו- that nature is constant) is connected to כלים and the יצר הרע and נפש הבהמית. It must be joined with הוי'ה which is G-dliness above nature, which is connected to Miracles, אור and the יצר טוב and נפש האלוקית. They are joined through עבודה done in this world especially in גלות and most specifically during times of גזירה. At the end of time (now) there is the need for and the presence of תנועה של מסירת נפש, this redeems Yidden of all generations even משה רבינו and his generation.



UviRashei Chadsheichem 5738 (Hemshech to Kimei Tziascha) Class One.
Introduction: What is Mussaf? above Histalshelus.
The mention of יציאת מצרים even after Moshiach some is due to some unique property of the initial Geula: the struggle!
This will be special even then.
Why Yidden ran away and won't run when Moshiach comes.



UviRashei Chadsheichem 5738, Class Two.
This class (beginning and end of the Ma'amar) explains Musaf
Specifically there are two special יחודים on ראש חודש A. יחוד יעקב ורחל and B. יחוד ישראל ורחל but these two are similar (in השתלשלות) and above the two is יוסף whose יחוד is achieved by going into מצרים.
The Rebbe explains that even one who is holding by יחוד ישראל ורחל still must have יחוד יעקב ורחל for reasons of אתכפיא being higher than אתהפכא.
This then is יוסף the אתכפיא that follows אתהפכא and reveals the אין סוף that creates the יחודים altogether.
This is why every ראש חודש is called ובראשי חדשיכם plural.



Havaya Li BiOzri 5717 (Muga) Class One. (missing)



Havaya Li BiOzri 5717 (Muga) Class Two.



Havaya Li BiOzri 5717 (Muga) Class Three.



Hilchos Beis Habechira (5779/ 2019) Given at Beis Hamidrash Linashim Ubanos 770



Class One: Introduction and Perek 1 Halacha 1-4 The Beis Hamikdash is about peace and work (Tefilla; Korbanos.) All בתי מקדש are connected, they are all both a משכן and a מקדש (which is the two levels of שכינה and קדושה). Temporary, semi-permanent and absolutely permanent. Why the RaMbaM explains only the design of the second Beis Hamikdash and not the Mishkan and first and third Batei Mikdash.



Class Two: Perek 1 Halachos 5-7 1) This class discusses the "עיקר" of the building: 1) Holy of Holies, 2) Holies 3) The great Hall 4) and the Courtyard. (everything else is details). They represent the way human beings live down here: 1) Yard 2) Living area 3) Private area, and the three fires that represent the three worlds: 1) BY"A 2) Atzilus 3) Ain Sof 2) The vessels, their purpose, and their place 3) Rooms and jobs, partitions and de-markers.



Class Three: Perek 1 Halachos 8-12. A) The stones from which the Beis HaMikdash was built. They used metal in pre-cutting the stones, but it needed to be done before they arrived on location where the Beis HaMikdash stood. The Mizbeach's stones couldn't encounter metal at all, ever. Metal "shortens people's lives." B) There was no exposed wood at all in the Beis HaMikdash, (this is indirectly connected to the prohibition of לא תטע לך אשרה כל עץ אצל מזבח הוי' אלוקיל C) Tiled floor. D) it must be as big and beautiful as we can afford. E) Who, what, where, and when was the (mitzvah of) building the Beis HaMikdash.



Class Four: Perek 1 Halachos 13-20. 1) The Mizbeach also needed to be perfect, in fact it couldn't encounter metal at all and needed to be utterly smooth. They had to "dig deep" to find stones worthy of the Mizbeach. 2) The Kevesh (ramp) of the Mizbeach protected it from any kind of the opposite of Tznius. 3) All the Keilim needed to be of metal, preferably gold if it was affordable. 4) The vessels and materials in the Besi HaMikdash were prepared initially "lishma" for the sake of the Beis HaMikdash.



Class Five: Perek 2 Halacha 1-9. The Mizbeach: 1) Its location was very precise. It is where even the greatest people brought their Karbanos. Yitzchok was tied there in "the Mikdash." 2) The prophets who knew the location, the measurements, and the permission to offer Karbanos before the Bayis was built. 3) The height of the Mizbeach: 10 Amos which equaled 58 Tefach. There were two types of Amma (big (6 Tefach) and small (5 Tefach)) used here. 4) At the midway point, 29 Tefach, was the Chut Sikra. 5) The Kranos on each edge. The blood the of Chatas was placed there.



Class Six: Perek 2 Halachos 10-15 1) the Yesod was cut out (so that it should be only in Shevet Binyamin 2) The two holes (like nostrils) at the base of the Mizbeach. All the blood was drained out there. The Nachal Kidron and people paid to have rights to the blood etc. 3) Shittin, that is where the blood actually went down beneath the Azarah. 4) The Three כבשים (ramps) and their uses.



Class Seven: Perek 2 Halachos 16-18 1) The Mizbeach was solid. 2) Made with a mix (like a cement mix) poured into a mold 3) The four things requirements: A. square B. corners, C. Ramp, D. foundation 4) Blemished cement (and stone) Perek 3 Halachos 1-11 The Menorah: 1) The middle pole and the branches 2) The cups, buttons, and flowers 3) One piece of gold, a Kikar in weight, 4) The vessels that supported the Menorah 5) The "western light" that all the other candles faced 6) The height of the Menorah 7) three steps.



Class Eight: Perek 3 Halachos 12-18 1) The Shulchan: its dimensions, the "vessels" that served it: A. Ksavos between the breads, B. Minakiyos supporting the breads on the sides so they shouldn't fall off, C. Kapos for Levona, Kearos to hold the bread (after baking) until it is placed on the Mizbeach. The way the bread was laid: TAMID, 2) The inner Mizbeach its shape, (height) location, and purpose. 3) Kiyor: 12 were able to wash at once Two meanings of מוכני "machine" 1) to provide more water, 2) to prevent it from becoming Tamei by being out לינה at night.



Class Nine Perek 4 Halachos 1-5 A) The ארון הקדש and its two "Holy of Holies": revealed and hidden, but never destroyed. B) אמה טרקסין 3) measure of the בית המקדש's height and floor dimensions east to west and north to south. 4) RaMbaM disagrees with other ראשונים about quite a bit.



Class Ten Perek 4 Halachos 6-9 This class speaks of: 1) the entering into the היכל through an indirect route, through the פשפש and then opening the doors from the inside out. 2) The אולם, its dimensions and the decorations above it. 3) [a most controversial issue in רמב"ם הלכות בית הבחירה] the staggered nature of the exterior of the בית המקדש it two areas: A. the famous יציעים issue and controversy By the outer walls of the אולם.



Class Eleven Perek 4 Halachos 10- 13. 1) The תאים according to the רמב"ם were five deep rather than five by five. 2) The מסיבה's journey to get to the entrance to the עלי'ה and to fix the בית המקדש and paint it. Perek 5 Halachos 1- 9. 3) The הר הבית 500 X 500, five doors, covered with a roof. 4) The סורג Five) The חיל according to the רמב"ם was a platform called a parapet. 6) The gates, doors, and שער נקנור Seven) The עזרת נשים it's לשעכות the balcony etc.



Class Twelve Perek 5 Halachos 9-17  1) Beis HaMoked, the "dormitory", the secondary rooms, where they slept, if one becomes Tamei 2) The doors and rooms around the Azara 3) Lishkas Hagazis, Torah in the Beis Hamikdash, where the Sanhedrin sat. Perek 6 Halacha 1-5 4) Climbing the steps into the slowly ascending House of G-d. 5) The many series of steps. 6) Seeing over the outer wall to see into the Beis HaMikdash when doing the Para Aduma.





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