Okay, let's assume you stood in the holy place when the abomination of desolation happens. If you say that the holy place is in the temple, specifically the "holy of holies", and that the abomination of desolation is Jesus's crucifixion.
I also read elsewhere that 300 priests had to work together to move this curtain. It weighed hundreds of pounds. You stand there, and the temple veil literally falls on you.
Let's continue. You say that the holy place is in the temple, but I say the abomination of desolation is the fall of the temple. You stand there, the temple falls on you.
So what are to make of this? Simple. Ezekiel says (I think it was Ezekiel) God will leave the temple and sit on a hill. This seems to be what happened. From 30 AD(ish) up to 70 AD some strange miracles happened.
(This only mentions the temple door)
We've got multiple sites talking about this. And at least two sources.
We read in the Jerusalem Talmud:
"Forty years before the destruction of the Temple, the western light went out, the crimson thread remained crimson, and the lot for the Lord always came up in the left hand. They would close the gates of the Temple by night and get up in the morning and find them wide open" (Jacob Neusner, The Yerushalmi, p.156-157). [the Temple was destroyed in 70 CE]
A similar passage in the Babylonian Talmud states:
"Our rabbis taught: During the last forty years before the destruction of the Temple the lot ['For the Lord'] did not come up in the right hand; nor did the crimson-colored strap become white; nor did the western most light shine; and the doors of the Hekel [Temple] would open by themselves" (Soncino version, Yoma 39b).
What are these passages talking about? Since both Talmuds recount the same information, this indicates the knowledge of these events was accepted by the widespread Jewish community.
When God was in the Temple:
1. The lot was supposed to come up for sacrifice. To give you an understanding, lot drawing is like a raffle. There are stones in a jar or something, and you draw from different results, in this case only two results: scapegoat (the goat was allowed to get away) and sacrifice. I think the statistical chance of drawing scapegoat was more, showing God's favor. Year after year, they would draw the statistically improbable sacrifice. But now scapegoat was drawn. Hence the origin of the phrase "scapegoat", the Jews used Jesus as their sacrifice, so sacrifice and scapegoat got conflated in common phrase.
2. The blood of the sacrifice was supposed to turn white on the cloth, showing that God had washed sins clean with the sacrifice. Instead, they stained like they would naturally do.
3. The westerrn light was not supposed to run out of fuel during the night, representing that God would keep it stocked just like the menorah with Hanukkah. But night after night, they had to use more than they thought to keep the flame going. This represented God's supply, just as he supplied for the oil that wouldn't run out in the celebration of Hanukkah. But here God was saying, "Nope, you're on your own right now."
4. Of the miracles above, only this one was an active miracle. The others were an absence of things that the priest had come to expect. Every night, the doors of the temple would swing open. These doors represented defense against invaders, and uf they ever swung open, it was a sign that the temple itself would be destroyed .
At the time of the first Temple, even greater miracles happened, like the fire setting itself and being a roaring flame like a lion (intensity, not shape). But faith in God, and God's trust in the Jews had diminished. Now only these miracles happened. And then they didn't. God had left the building.
Where do we stand when God leaves the temple? Where is the holy place? Outside, where God is, of course.