From the description in the Gemara of the process of the Kohen Gadol entering the Kodesh Hokodoshim on Yom Kippur, it would seem that it was an almost totally closed off room, especially in Bayis Sheni, with only a small entrance in the north or the south. From the fact that the ketores went up to the ceiling, spread out, and then came down the walls, it would appear that there was no opening from where any light could come in.
(a) Was the Kodesh Hakodoshim totally dark? Did the Kohen Gadol have to grope his way from the entrance to the center where he placed the ketores on the coals and again later where he sprinkled the dam hapar and the dam hasa'ir?
(b) Also, was it dark in the passageway between the 2 curtains that separated the Heichal and the Kodesh Hakodoshim? If not, where did the light come from?
Larry Nussbaum, Brooklyn, New York
1) The Gemara in Menachos (86b) cites the verse in Melachim I (6:4) and explains that the windows of the Beis ha'Mikdash were narrow on the inside and wide on the outside, because the Beis ha'Mikdash is the "light of the world" and does not require light from the world outside. On the contrary, the Beis ha'Mikdash gives out light to the world.
2) The Midrash Tanchuma (Parshas Tetzaveh #4) compares the Mishkan to a house which is full of light (see Etz Yosef there who cites the Rosh who writes that the Shechinah shined through from the Kodesh ha'Kodashim to the Heichal) and the Yerushalmi Yoma (5:3) tells us that before the Aron ha'Kodesh was removed (as stated in the Mishnah in the Bavli, Yoma 53b) the Kohen Gadol would enter the Kodesh ha'Kodashim to the light of the Aron. (The Yerushalmi is cited by Rabeinu Chananel, 54b, and the Rosh at the beginning of Yoma.) One explanation given by the Korban ha'Edah there is that the gold of the Aron shined and lit up the Kodesh ha'Kodashim.
3) The aforementioned Yerushalmi tells us that after the Aron was removed (see Gemara, Yoma 21b, that says that the Aron was one of the five items present in the first Beis ha'Mikdash but absent from the second), the Kohen Gadol had to feel his way into the Kodesh ha'Kodashim and feel his way out. He had to grope in the darkness.
4) However, it appears to me that the question of whether it was totally dark requires further study. The commentaries question the Yerushalmi from the Bavli in Gitin (54b) which tells us that if the Kohen Gadol on Yom Kippur says that he committed "Pigul" with the Par and Sa'ir which were offered in the Kodesh ha'Kodashim, he is believed. The Gemara suggests there that it may be that he was seen at the time that he sprinkled the blood inside and it was thereby known that he had committed Pigul. It is apparent from this Gemara that it was possible to see inside the Kodesh ha'Kodashim, so it seems it was not totally dark there.
(However, it seems that the Gemara is not in fact referring to the Kohen Gadol offering a Korban actually in the Kodesh ha'Kodashim, but rather slightly outside in the Heichal. See Rashi to Gitin 54b, DH Hachi, and Karnei Re'em on the Maharsha there, #3.)
5) Here are further sources concerning the light present in the Kodesh ha'Kodashim:
(a) The Rosh, at the beginning of Yoma, in "Hilchos Seder Avodas Yom ha'Kipurim," page 89, column 2, cites the "Order of Atah Konanta." The Korban Netanel (90) writes that this is the poem of Sefardim, read in the Musaf service on Yom Kippur. (I found that the Teshuvas Noda bi'Yehuda, Orach Chaim II, end of #113, writes that this was written by Yosi the son of Yosi, the Kohen Gadol. See also the comments of Rebbi Yerucham Fishel Perlov, to the Sefer ha'Mitzvos of Rav Sa'adyah Ga'on, part 2, page 473, who cites the Sidur of Rav Sa'adyah Ga'on, who also writes that "Atah Konanta" was written by ancient sages.)
The Piyut of "Atah Konanta" states, concerning the way the Kohen Gadol left the Kodesh ha'Kodashim at the end of the service: "He closed his eyes and exited the Kodesh ha'Kodashim." The Rosh comments that this detail is not stated in the Gemara. On the contrary, it appears from the Talmud Yerushalmi (cited above, #3) that it was not necessary for the Kohen Gadol to close his eyes (because there was no light in the Kodesh ha'Kodashim and therefore there was no concern that the Kohen Gadol would derive benefit from seeing the Kodesh ha'Kodashim, -DB).
(b) However, the Zohar (Parshas Emor, page 101b-102a) supports "Atah Konanta." The Zohar states: "Rebbi Yehudah said: Once the Kohen Gadol emerged, he closed his eyes in order not to look at what it was not necessary to look at [in the Kodesh ha'Kodashim]."
According to the Zohar, it appears that there was light in the Kodesh ha'Kodashim and that is why the Kohen had to be careful not to see the treasures there. (See Teshuvas Avnei Nezer, Yoreh Deah 468:19, who writes that in the times of the Rosh and his son the Tur, the Zohar had not yet been revealed.)
(c) Another suggestion for the source of light in the Kodesh ha'Kodashim is the Mishnah in Midos 4:5 (also cited in Pesachim 26a) which states that there were "Lulin" that were open between the attic and the Kodesh ha'Kodashim, through which craftsmen were lowered into the Kodesh ha'Kodashim (when it was necesary to do repair work) so that they would not derive benefit from the Kodesh ha'Kodashim. The Bartenura explains that the "Lulin" were windows. We may suggest that these windows were left open in order to provide light when the Kohen Gadol sprinkled the blood and performed the other services in the Kodesh ha'Kodashim.
(d) This also is why Rashi in Yoma (52a, DH l'Mei'al) writes that the Kohen Gadol had to be careful not to derive benefit from the Kodesh ha'Kodashim, through the curtain (which, Rashi (Yoma 52b, DH Perufah) writes, was left open) opposite the inner part; see next paragraph.
(e) It should be pointed out that Rashi on the Mishnah (52b, DH Perufah) refers to the curtain in front of the Kodesh ha'Kodashim as "Petuchah v'Omedes" -- it remained open. This suggests that there was a significant gap which would allow light through. In additon, it has been suggested that at the time that the blood was sprinkled inside the Kodesh ha'Kodashim, these curtains might have been held open temporarily to allow more light to enter.
(f) The other aspect which can be explored is whether candles might have been present in the Kodesh ha'Kodashim. In other places in the Beis ha'Mikdash, we do find that candles were used. The Mishnah in Tamid (1:1) states that if a Kohen became Tamei, he left the Azarah through an underground tunnel which was lit up by candles on either side. See also Tamid 1:3, which states that two Kohanim entered the Azarah at the beginning of the morning service with two torches of fire in their hands. The question, therefore, is whether it is possible that something similar was present in the Kodesh ha'Kodashim. It is possible that candles were placed there on Erev Yom Kippur.
(g) It is also possible that it was permitted for the Kohen Gadol to take a candle inside there on Yom Kippur. See the Kesef Mishneh at the very end of Hilchos Beis ha'Bechirah, who writes that since carrying a candle on Shabbos is only a Rabbinical prohibition, and since there is a rule that "Ein Shevus ba'Mikdash" (Rabbinical prohibitions were not imposed inside the Beis ha'Mikdash), if it was impossible to carry the candle to the required place before Shabbos it may have been permitted to carry it to there on Shabbos itself.
Kol Tuv,
Dovid Bloom
Here are one or two more thoughts concerning what light may have been present in the Kodesh Hakodashim.
1) Firstly it should be pointed out that Rashi on the Mishnah 52b DH Perufah refers to the curtain in front of the Kodesh Hakodashim as "Petucha v'Omedet" - it remained open. This suggests that there was a significant gap which would allow light to get through. In additon it has been suggested that at the time that the blood was sprinkled inside the Kodesh Hakodashim, these curtains might have been held open temporarily to allow more light in.
2) The other aspect which can be explored is whether candles might have been present in the Kodesh Hakodashim. In other places in the Beit Hamikdash we do find that candles were used. The Mishnah Tamid 1:1 states that if a Cohen became impure, he left the Azarah through an underground tunnel which was lit up by candles on either side. See also Tamid 1:3 that 2 Cohanim entered the Azarah at the beginning of the morning service with 2 torches of fire in their hands. The question therefore is whether it is possible that something similar happened in the Kodesh Hakodashim. It is possible that candles were placed there on Erev Yom Kippur.
3) It might also be possible that it was permitted for the Cohen Gadol to take a candle inside there on Yom Kippur. See the Kesef Mishneh at the very end of Rambam Hilchot Beit HaBechirah who writes that since carrying a candle on Shabbos is only a Rabbinical prohibition, and since there is a rule that "Ein Shevut b'Mikdash" (Rabbinical prohibitions were not imposed inside the Beit Hamikdash), if it was impossible to carry the candle to the required place before Shabbos it may be carried there on Shabbos itself.
[4) Concerning the question that I mentioned in my previous reply from Gitin 54b, it seems that the Gemara is not in fact referring to the Cohen Gadol offerring a Korban actually in the Kodesh HaKodashim, but rather slightly outside in the Heichal. See Rashi Gitin 54b DH Hachi and Karnei Re'em on the Maharsha there #3]
Kol Tuv
Dovid Bloom
Here are further sources concerning the light present in the Kodesh Hakodashim.
1) The Rosh, at the beginning of Yoma, in "Hilchot Seder Avodat Yom Hakipurim", page 89 column 2, next to the letter "Tzadik" of Korban Netanel, cites the "Order of Atah Konanta". Korban Netanel (letter Tzadik) writes that this is the poem of Sefardim, read in the Musaf service on Yom Kippur.
( I found that Teshuvat Noda biYehuda, second editon Orach Chaim end #113, writes that this was written by Yosi the son of Yosi, the Cohen Gadol. See also the comments of Rabbi Yerucham Fishel Perlov, to the Sefer Hamitzvot of Rav Saadiah Gaon part 2 page 473, who cites the Sidur of Rav Saadiah Gaon, who also writes that "Atah Konanta" was written by ancient sages).
2) "Atah Konanta" states, concerning the way the Cohen Gadol left the Kodesh hakodashim at the end of the service:
' He closed his eyes and exited the Kodesh Hakodashim'.
The Rosh comments that this detail is not stated in the Gemara, and on the contrary, it appears from the Talmud Yerushalmi [that I cited in my first reply, part 3)] that it was not necessary for the Cohen Gadol to close his eyes [because there was no light in the Kodesh Hakodashim and therefore there was no concern that the Cohen Gadol would derive benefit from seeing the Kodesh Kodashim - DB].
3) However the Zohar (Parshat Emor page 101b- 102a) supports "Atah Konanta". The Zohar states:
"Rabbi Yehuda said 'Once the Cohen Gadol emerged, he closed his eyes in order not to look at what it was not necessary to look at' [in the Kodesh Hakodashim].
According to the Zohar it appears that there was light in the Kodesh Hakodashim and that is why the Cohen had to be careful not to see the treasures there.
[See Teshuvat Avnei Nezer Yoreh Deah 468:19 who writes that in the time of the Rosh, and his son the Tur, the Holy Zohar had not yet been revealed].
4) Here is another suggestion for the source of light in the Kodesh Hakodashim. This is from the Mishnah Midot 4:5 (also cited in Gemara Pesachim 26a) which states that there were "Lulin" that were open between the attic and between the Kodesh Hakodashim, through which craftsmen were lowered into the Kodesh Hakodashim [when it was necesary to do repair work] so that they would not derive benefit from the Kodesh Hakodashim.
The Bartenura explains that the "Lulin" were windows.
Therefore we can suggest that these windows were left open, in order to provide light,when the Cohen Gadol sprinkled the blood and performed the other services in the Kodesh Hakodashim.
5) This also is why Rashi Yoma top 52a DH l'Meyal writes that the Cohen Gadol had to be careful not to gain benefit from the Kodesh Hakodashim, through the curtain (which Rashi Yoma 52b DH Perufah, writes was left open) opposite the inner part.
KOL TUV
Dovid Bloom