The question is how. So, and all kinds of kushiyot on the on the Rambam the pesukim that he brings here, and he explains that this is an halachadike thing. The Rambam holds that the Beit the Beit Hamikdash without the Aron is not a Beit Hamikdash. So the שאלה שטעלט זיך, how could it be, how was the second Beit Hamikdash a כשר בית המקדש if it didn't have the Aron? The Aron is the יסוד, and the Aron has to be in its place. So that's why he learns that when they built the Beit Hamikdash, Shlomo Hamelech was מקדש 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 mimeila the Aron was there even in the בית שני, not on top, it was there in the tunnel under, it was there in the קדש הקדשים. But that's noge'a if it would be, because lichora the kushya is why do you need Shlomo to do it? Why couldn't it be that Yoshiyahu Hamelech realized and decided we have to do it, he would build tunnels? It has to be that this is part of the Beit Hamikdash. This מקום is not just to say, nu, a מקום he decided. This was built lechatchila, so it has the קדושה of the Beit Hamikdash. The

Rebbe in in in in ruchniyus it comes out that the בית המקדש באמת never got destroyed, cuz even when the Beit Hamikdash was destroyed, the Aron is still there. Even today. Yeah, he said even today. The Rebbe. The Aron is there, the Aron was there between the בית ראשון and בית שני, that means that be'etzem the etzem of the Beit HaMikdash was never destroyed. And the first Beit HaMikdash, the second is an hemshech to the first, and the third is an hemshech to the second, and there was no hefsek 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, it says in it says in it, tunnels עקלקלות, I mean, and the Rebbe in רוחניות explains a very geshmaka vort there. In Parashat Vayakhel חלק חלק ט״ז, I think. Oh, we learned it tonight. We learned it tonight. And in רוחניות he explains, we tell a Yid... בגשמיות it's also there. Yeah, בגשמיות is there. We tell always a Yid, you know, a Yid, every Yid is like a Beit HaMikdash, and even though the Beit HaMikdash was destroyed, but in your heart you have a Beit HaMikdash, that's what we always say: ושכנתי בתוכם, בתוך כל אחד ואחד. The she'elah is, the Beit HaMikdash got destroyed, so maybe a Yid's Beit HaMikdash is also destroyed? The answer is the Beit HaMikdash could never get destroyed, the etzem of the Beit 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 Beit HaMikdash, it's always the kedushah of the Beit HaMikdash is always there. And this fits to the shitah of the Rambam that קדושת בית המקדש 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 peshat here? So the kashya, so we see here it was hidden. Now,

how do we know that the other things were hidden? אמר רבי אלעזר, רבי אלעזר says it's a gezeirah shavah: asyah we learn out, we compare שמה שמה, ואתיא דורות דורות, ואתיא משמרת משמרת. It says like this: by the aron it says the word שמה, it says put the aron in the קדש הקדשים אשר אועד לך שמה, there I will talk to you. By the mann it says, the Oibershter said make take a bottle of mann, and then שמה, put it there, מלא העומר. Now, so we learn out the mann, so if the mann is compared to the aron, if the aron was hidden, the mann was hidden. Now, he says also the שמן המשחה, the bottle of שמן המשחה. Well, that's since the mann 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, and memeila 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 aron? And this what we mentioned, the Mishnah spoke about how the kohen gadol did it, is definitely talking about the second בית המקדש, because it says he went through the parochet. The first בית המקדש there was no parochet, so it's the second. So how does it say he put it down on the aron? And Gemara: לעולם במקדש שני. No, we're talking about the second בית המקדש. ומאי הגיע לארון? When it says he got to the aron, it means מקום הארון, to the place where the ארון would have been. פרעגט די גמרא: והא קתני נותן את המחתה בין הבדים בין שני הבדים, it says he put down the the pan between the two poles, which is on top of the ארון, גמרא 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 לפי זה this was in בית שני. But it comes out take that there was no chesaron. The ארון was there, you just couldn't see it. The ארון, like I said, the ארון was under it, and this was the place exactly where the ארון was. What do you do with the opinion that it was in Bavel? That's what Rambam doesn't hold like that, Rambam paskent the other way. He goes according to the shita that the ikar is the ארון. According to the other shitot you could have a בית המקדש without the ארון. זאגט די Gemara ווייטער, תנו רבנן, די רבנן האבן געלערנט, ונתן את הקטורת על האש לפני ה'. Says by the קודש הקדשים on Yom Kippur you should put the קטורת on the fire in front of Hashem'. So what does it mean? So

where should he put the קטורת on the fire? Inside the קודש הקדשים, it says in front of Hashem', שלא יתקן מבחוץ ויכניס. Don't prepare it outside. In other words, don't take, because he had the pan with the coal and he had the קטורת, so you could have thought maybe he should take the קטורת, put it onto the fire, the pan with the coal, on the coal, burning coal, and then go in after it's put on. Says, no, put it on לפני ה' in the קודש הקדשים. Put it on the floor? Huh? Put it on the floor? Well, in the second בית המקדש he put it on the floor, on the stone, on the אבן שתיה. The reason we're saying this is להוציא מלבן של צדוקים, to take away, go against the צדוקים, שהם אומרים, they said, יתקן מבחוץ ויכניס. First you prepare it outside the קודש הקדשים and you go in after already it's smoking. מאי דרוש? What was their דרש? Why did they think so? They said, the פסוק says, כי בענן אראה על הכפורת, with a cloud I will be seen on the כפורת, מלמד שיתקן מבחוץ ויכניס, that when you go into the כפורת you come in with smoke, with a cloud. אמרו להם חכמים, so the Chachamim said to them, והלא כבר נאמר, how could you say that you have to prepare it before, but doesn't it say ונתן את הקטורת על האש לפני ה'? You should put the קטורת on the fire in front of Hashem', that means that you 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 הכפורת, so what does it mean that with a cloud you shall be seen by the כפורת, that 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, the smoke. So you have to put in a certain ingredient which is called מעלה עשן, knowing that when you will put the קטורת on the fire it'll start smoking. So 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 ענן. ומניין שנותן בה מעלה עשן, how do you know bichlal that you put on מעלה עשן? שנאמר, it says, וכסה ענן הקטורת את הכפורת, that it should cover the ענן הקטורת, the cloud of קטורת should cover the כפורת, so you have to put in מעלה עשן, something that makes it smoke. And then he says, הרי לא נתן בה מעלה עשן, if you didn't put in מעלה עשן, או שחיסר אחת מכל סממניה, or you miss out any of the other ingredients, חייב מיתה. Actually, the Rambam pask'nt that if you miss any of the other ingredients, it's pasul, you're חייב מיתה, 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 חייב מיתה, all year round it's In other words, it's not me'akev, lechatchilah you put the מעלה עשן, only on Yom Kippur. The Rebbe has a whole ביאור why davka on Yom Kippur is this din that you must have מעלה עשן. Why? על פי חסידות it goes into it, Yom Kippur, the high madregah, a higher level of teshuvah, this מעלה עשן goes up, it's already a רוחניות'דיקע ביאור. The pasuk indicates that you do, that you need this מעלה עשן. You need, no, you need מעלה עשן. On Yom Kippur for sure, it's a shaila on all year round, not explained ברוחניות. Tanya, it says in a braisa, Rabbi Eliezer says, 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 קטורת, the reason was because they paskened the halacha in front of Moshe their Rebbe. Which halacha did they pasak? The halacha of bringing the קטורת, which means they didn't get reshut from Moshe and ask him, \"Are you allowed to?\" They decided on their own. It's followed that he brought אש זרה. Why did they אש זרה? אש זרה means it's wrong, so... He said that either they were drunk... They were, so there are a whole bunch of shittot. One is הלכה בפני רבו, one is because they weren't married, one is because 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 רבם. Now, and this, it's a Gemara, there are mamash different sichot, all different places. Why does it say the problem they paskened before Moshe rabam, wouldn't it be worse if the fact that they פסקנ'ד בפני אהרן? Aharon was not only their Rebbe, was also their tate. So it's היפך כיבוד אב, not only היפך כבוד of the רבי, היפך כיבוד אב, because Aharon was their Rebbe also. Because Aharon taught also. So they should have been, should have been worse. It's somehow was Moshe. Yeah. Yeah, but it doesn't say it was משה רבם because it was their Rebbe. So Aharon was their Rebbe, and Aharon was also their father. Moshe is everybody's Rebbe. What's נוגע a person? They're חייב מיתה because he's everybody's Rebbe, they're חייב מיתה because he's their Rebbe. He's the Rebbe. What does it mean the Rebbe, but it's the הלכה that the the Rebbe... Aharon was also רבי מובהק, and you're not allowed to פסקן הלכה בפני רבי מובהק, חייב מיתה. Yeah, and then Aharon gave to the rest. They heard from Moshe too, but they heard from Aharon too. The only thing, in הלכה made of the Rebbe, is it worse if it's בפני משה? I mean, in הלכה חייב מיתה. Over there you have two עבירות here. Said, \"But it's farkert, because it's a father, father is mochel.\" Like a father, it's a din we accept that he's it's assumed that he's mochel. By the din of of הסיבה, Pesach night by the Seder, so it says that you're not allowed to do הסיבה in front of if in front of your father באמת, but if your father is mochel, you're allowed. So, a Rebbe is different. A רבי לאו דוקא we know he's mochel, a father for sure is mochel. So having been בפני י- בפני אהרן רבם wouldn't be such a big problem. בפני משה רבם, that's worse. Anyway, mai darush? What was their דרוש? There is a din of a of a melech also. A Melech a מלך שמחל על כבודו אין כבודו מחול. So here it doesn't say it's of Moshe Hamelech. Here it says of רבם. Rambam holds Moshe was a Melech, true. A Din for a Melech is for a Moshe. Moshe, taka, 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. But by Moshe there's no Mechilah, and by Aharon there would have been Mechilah. And therefore, this is worse. מאי דרוש? What what was that דרוש? It says in pasuk: ונתנו בני אהרן הכהן אש על המזבח. The children of אהרן הכהן 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. If they put, the people should bring fire. So, if it says that you should bring your own fire, so they learned, so you can bring your own קטורת. So what was that aveirah? Only one thing: even though they learned that דרוש, they should have asked Moshe Rabbeinu רשות. You could be right maybe, and had you had asked reshut, maybe Moshe would give them reshut. Maybe they would have done 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 הורו הלכה לפני משה רבם. Cost a lot for that.