What does it mean, how? So, and all kinds of kashyos on the on the Rambam, the pesukim that he brings here, and he explains that this is an הלכה'דיקע thing. The Rambam holds that the Beis Hamikdash, without the ארון, is not a Beis Hamikdash. So the שאלה שטעלט זיך, how could it be that how is the second Beis Hamikdash if it didn't have the ארון? The ארון is the yesod, and the ארון has to be in its place, and that's why he learns that when they build the Beis Hamikdash, Shlomo Hamelech was mekadesh the קדש הקדשים all the way down. So when they hid it, it wasn't that they took it away from the קדש הקדשים, it was put back into the קדש הקדשים in a way that they can't get it, because if it was directly under, so it was put in a way that they could put it there and keep it there forever. So memeila the ארון was there even in the בית שני, not on top, it was there in the tunnel under it, but it was there in the קדש הקדשים. But that's noge'a if it would be, because lechora the kashya is, why did you need Shlomo to do it? Why couldn't it be that Yoshiyahu Hamelech realized, decided we have to do it, he would build tunnels? It has to be that this is part of the Beis Hamikdash. This makom is not just a makom he decided, this was built lechatchila, so it has the kedusha of Beis Hamikdash. The

Rebbe in in in in ruchniyut it comes out that the בית המקדש באמת never got destroyed, because even when the Beis Hamikdash was destroyed, the ארון is still there. Even today. Yeah, he said even today. The Rebbe. The ארון is there, the ארון was there between the בית ראשון and בית שני, that means that be'etzem the etzem of the Beis Hamikdash was never destroyed. And the first Beis Hamikdash, the second is an hemshech to the first, and the third is an hemshech to the second, and there is no הפסק in between because it it's in its place. And and he said, who had to take it תנו, he said put it, he didn't say hide it. Farkert, put it in in the place where it's supposed to be. It's some place under, I can't, it says it tunnels עקלקלות, I mean, and the Rebbe in ruchniyus explains a very geshmaka vort there. In Parshas Vayakhel, חלק חלק ט״ז, I think. We learned this now. We learned it already. And in ruchniyus he explains, we tell a Yid, but gashmiyus it's really there? Yeah, bagashmiyus it's there. We tell always a Yid, you know a Yid, every Yid is like a Beis Hamikdash, and even though the Beis Hamikdash was destroyed, but in your heart you have a Beis Hamikdash, that's what we always say ושכנתי בתוכם, בתוך כל אחד ואחד. The she'eilah is, the Beis Hamikdash got destroyed, so maybe a Yid's Beis Hamikdash is also destroyed? The answer is, the Beis Hamikdash can never get destroyed, the etzem of the Beis Hamikdash is always there, so by a Yid also. And it's very deep down, he says, tunnels עקלקלות, maybe it's very much hidden, but it's still there. Just like a Beis Hamikdash is always the kedushah of the Beis Hamikdash is always there. And this fits to the shita of the Rambam, the kedushah of the Beis Hamikdash is now also. The kedushah is there, you're not allowed to walk on the מקום המקדש for the same reason like they didn't. You're חייב כרת according to the Rambam if you walk nowadays on the הר הבית. It's all based on this Gemara. Anyway, what's the pshat here? So the kashya is, so we see here it was hidden. Now, how do we know that the other things were hidden?

אמר רב אלעזר, רבי אלעזר says it's a gezeirah shavah. אתיא, we learn out, we compare שמה שמה, ואתיא דורות דורות, ואתיא משמרת משמרת. Says like this: by the ארון it says the word שמה. It says, put the ארון in the קדש הקדשים אשר אועד לך שמה, there I will talk to you. By the מן it says, the אייבערשטער said take a bottle of מן, והנח שמה, put it there, מלא העומר. Now, so we learn out the מן, so if the מן is compared to the ארון, if the ארון was hidden, the מן was hidden. Now, he said also the שמן המשחה, the bottle of שמן המשחה. Well, that's since the מן is a bottle, and the שמן המשחה is a bottle, a צנצנת, it's a this is a he called it צנצנת, called it צלוחית, they both were hidden. Then it says by the צנצנת המן, it says the word למשמרת, לדורותיכם. By the שמן המשחה it says the word לדורותיכם. By the מקל אהרן it says משמרת, and it says by the מן משמרת, so all the things are one learned from the other, mimela all the things we know were hidden. But the bottom line is, the kashya that we had before is, so the

second בית המקדש there was no ארון. And this what we mentioned, the Mishnah spoke about how the כהן גדול did it, is definitely talking about the second בית המקדש, because it says he went through the פרוכת. The first בית המקדש there was no פרוכת, so it was the second. So how does it say you put it down on the ארון? And the גמרא לעולם במקדש שני, no, we're talking like the second בית המקדש. ומאי הגיע לארון? When it says you got to the ארון, it means מקום הארון, to the place where the ארון would have been. פרעגט די גמרא והא קתני נתן את המחתה בין הבדים, it says he put down the the pan between the two poles, which is on top of the ארון, Gemara answers: אימא כבין, כבין שני הבדים. Like, in other words, in the area had the ארון stood there, where he put it down would have been between the two בדים. So lif'oel this was in בית שני. But it comes out taka that there was no chesaron. The ארון was there, you just couldn't see it. Like I said, the ארון was under it, and this was the place exactly where the ארון was. That's what the Rambam, the Rambam פסקנ׳ט the other way. Goes like the שיטה that the ikar is the ארון, because the other שיטה is you can have a בית המקדש without the ארון. Zogt di Gemara vaiter: תנו רבנן, די רבנן האבן געלערנט: ונתן את הקטרת על האש לפני ה׳. It says by the קדש הקדשים on Yom Kippur, you should put the קטרת on the fire in front of ה׳. So what does it mean? So where should he put the קטרת on the fire? Inside the קדש הקדשים. It says in front of ה׳. שלא יתקן מבחוץ ויכניס. Don't prepare it outside. That was, don't take, because he had the pan with the coal and he had the קטרת. So you could have thought, maybe he should take the קטרת, put it on to the fire, the pan with the coal, on the coal, on a burning coal, and then go in after it's put on. So, no. Put it on לפני ה׳, in the קדש הקדשים. Huh? Well, the second בית המקדש, he put it on the floor, on the stone, on the אבן שתיה. The reason we're saying this is lehotzi miliban shel Tzedokim, to take away, go against the צדוקין, שאומרים, they said, יתקן מבחוץ ויכניס. First you prepare it outside the קדש הקדשים and you go in after already it's smoking. מאי דרוש?

What was their derash? Why did they think so? They said the פסוק says: כי בענן אראה על הכפרת. With a cloud, I will be seen on the כפרת. מלמד שיתקן מבחוץ ויכניס, that when you go into the כפרת, you come in with a with smoke, with a cloud. אמרו להם חכמים, so the חכמים said to them: והלא כבר נאמר, how could you say that you have to prepare it before, but doesn't it say, ונתן את הקטרת על האש לפני ה׳? You should put the ketoret on the fire in front of Hashem, means you should put it inside. You should put it inside, how could you say outside? So they said, אם כן מה תלמוד לומר כי בענן אראה על הכפרת? So what does it mean that with a cloud you shall be seen by the kaporet? It means, seemingly it means you should walk in with a cloud. מלמד שנותן בה מעלה עשן. Shows you have to do something on the outside to make it possible for it to come up with the cloud, to smoke. So you have to put in a certain ingredient, which is called מעלה עשן, knowing that when you will put the ketoret on the fire, it'll start smoking. So that's that you have to worry about before you go in, because the ingredients were made before, so before you make it ready that it should make an anan. ומניין שנותן בה מעלה עשן? How do you know bichlal that you put on מעלה עשן? שנאמר, it says: וכסה ענן הקטרת את הכפרת, that if you it should cover, the ענן הקטרת, the cloud of ketoret should cover the kaporet, so you have to put in מעלה עשן, something that makes it smoke. And then he says, הלא נתן בה מעלה עשן, if he didn't put in מעלה עשן, או שחיסר אחת מכל סממניה, or you miss out any of the other ingredients, chayav mitah. Actually, the Rambam פסקנ׳ט that if you miss any of the other ingredients, it's pasul, you're chayav mitah, it's pasul all year round. If you missed מעלה עשן, only on Yom Kippur it's pasul. All year round, it's good. Only on Yom Kippur it's it's chayav mitah. All year round, it's, in other words, it's not me'akev. Lechatchilah, you put in מעלה עשן. Only on Yom Kippur. The Rabbi has a whole bi'ur why דווקא יום כיפור is this din that you must have מעלה עשן. That's a pashtut he goes into it, Yom Kippur, the high madregah, a higher level of teshuvah, and this מעלה עשן goes up. That's already a ruchniyus'dike bi'ur. You need, no, you need the מעלה עשן. On Yom Kippur for sure, the she'eilah is on all year round, not, but to explain the ruchniyut.

תניא, it says in a ברייתא, רבי אלעזר אומר, רבי אלעזר says: לא מתו בני אהרן אלא על שהורו הלכה בפני משה רבן. The children of Aharon died when they brought, Nadav va'Avihu, when they brought the קטרת, the reason was because they paskened the הלכה in front of Moshe their Rebbe. But say the, which הלכה did they paskenen? The הלכה of bringing the קטרת, which means they didn't get רשות from Moshe and ask him, \"Are we allowed to?\" They decided on their own. לכאורה, why did they say אש זרה? אש זרה means that it's wrong, so. They were, so they're whole. One is הלכה בפני רבו, one is cause they weren't married, one is cause they didn't have children, one is they went in שתויי יין. The Rebbe also explains how every one of these basically means the same thing, the same יסוד. But here it says that they did הלכה בפני משה רבן. Now, I mean there's, and this, it's a Gemara, there are mamash different שיחות, all different places. Why does it say the problem they פסק'נט בפני משה רבינו? Wouldn't it be worse if the fact that they פסק'נט בפני אהרן? Aharon was not only the Rebbe, it was also their tate. So, it's היפך כיבוד אב, not only היפך כבוד of the Rebbe, היפך כיבוד אב, cause Aharon was the Rebbe also, cause Aharon taught also. So, they should have been, should have been worse, it's... Yeah. Yeah, but it doesn't say, it's Moshe Rabbeinu cause it's the Rebbe. So, Aharon was the Rebbe, and Aharon was also their father. Moshe is everybody's, whatever it is. So, what's נוגע... They're חייב מיתה because he's everybody's Rebbe? They're chayav misa because he's their Rebbe! He's the Rebbe. What's the difference if he's the Rebbe, but is it a halacha that if it's the Rebbe? Aharon was also their רבי מובהק, and you're not allowed to pasken a halacha in front of a רבי מובהק, חייב מיתה. Yeah, and then Aharon gave to the rest. That's right, four times. They heard from Moshe too, but they heard from Aharon too. The only thing, in הלכה מורה בפני רבו, is it worse if it's בפני משה? I mean, in the halacha chayav misa, over there you have two aveirot here. Except what, it's farkert? Because it's a father, a father is mochal. Like a father, there's a din we accept that he's assumed that he's mochal. By the din of of hasibah Pesach night by the seder, so it says that you're not allowed to do hasibah in front of the in front of your father be'emet, but if your father is mochal, you're allowed. So, a Rebbe is different. A רבי לאו דוקא we know he's mochal, a father for sure is mochal. So, having the דין בפני אהרן wouldn't be such a big problem, בפני משה רבינו, that's worse. Anyway, מאי דרוש? What was their derash? There's a din of a of a melech also. A מלך שמחל על כבודו, אין כבודו מחול. See, but it doesn't say that, it's of משה מלך, here it says on Rabbeinu. The Rambam holds Moshe was a melech, true. Even for a melech, it went on Moshe. Moshe takeh, by melech it doesn't work, mah she'ein kein by Aharon, it would work. Exactly. This adds even more. I think could be the Rebbe brings it also, that by Moshe there's no mechilah, and by Aharon there would have been mechilah, and therefore this is worse. Mai darash? What was what was that drash? It says in the פסוק ונתנו בני אהרן הכהן אש על המזבח. The children of Aharon HaKohen should put fire on the מזבח. אף על פי שאש יורדת מן השמים, even though fire comes down from heaven, מצוה להביא מן ההדיוט. You have to bring ordinary fire, that's what it says, that they put the people should bring fire. So, if it says that you should bring your own fire, so they learned, so you could bring your own ketoret. So, what was their aveirah? Only one thing. Even though they learned that drash, they should have asked Moshe Rabbeinu reshut. You could be right maybe. And had they asked reshut, maybe Moshe would give them reshut, maybe there would have been nothing wrong. The fact that they didn't ask reshut from Moshe Rabbeinu, that was the aveirah, that's why they died. That's called מורה הלכה לפני משה רבינו, פסק הלכה in front of Moshe.