becomes, this is not fulfilled 100%. Nevertheless, in the Mishkan, Hashem said ושכנתי בתוכם, I will dwell in the Mishkan, so He was there. In the Beit HaMikdash, Hashem dwelt. But since we see that there was a Mishkan, and then there was a first Beit HaMikdash, and then was a second Beit HaMikdash, obviously, these three are stages in how much Hashem came down into this world, and dwelt in this world. And everything goes in stages, so finally, the last stage will be the third Beit HaMikdash, and then it'll be 100%. Now let's a little bit understand what do we mean when we say there were stages in how much Hashem came down, so to speak, in this world? And what are the stages? The first, and the second, and the third, and then we will have the fourth stage. Now to be first general, the difference between the Mishkan and the Beit HaMikdash, we find like this: There are a few differences. The Mishkan was made mainly of צומח and חי. We know the world is divided into four categories: דומם, צומח, חי, and מדבר. The unmovable object, then you have the plant life, then you have the animal life, and then you have the human being, the מדבר, the speaker, the one that has the ability to speak. Out of these four, the Mishkan was made mainly of צומח and חי. The walls were made of wood, the roof was made of skins, it's all צומח and חי, skins of animals. It was not made of דומם. It was not made of unmovable objects. They did have gold and silver, but that was only to decorate the Beit HaMikdash, but it wasn't part of the actual structure. The only thing was the יסוד, the the the foundation, which was the the אדנים, that's the only one, but they were not part of the They were just to hold it up. But the building, the walls, and the roof, which is the building, was not made of of דומם, while the Beit HaMikdash was mainly built of stone, which is דומם. So what is the peshat of this? And and there's another difference. The floor of the Mishkan was not holy, and the floor of the Beit HaMikdash is holy. When I say not holy, I didn't mean that when the when the Mishkan stood, the floor wasn't holy. The floor definitely had a kedushah. The proof is, we all know the din of a sotah, that when a woman who doesn't listen to her husband and they take her in and they would give her to drink from the מים המאררים, the water, where it says that you have to take מעפר קרקע המשכן, you have to take the sand from the floor of the Mishkan. So obviously there was something special on the floor of the Mishkan. But still, when the Mishkan was moved, there was no kedushah left in that place. There is no din that we are not allowed to go to the desert where the Jews travelled, and had we would we find out that this and this place the Mishkan stood, that you're not allowed to stand in that place, even though because the Mishkan isn't there. The Beit HaMikdash, the din is we are not allowed to go on the Har Habayis, on the place that the Beis Hamikdash, right? The kedushah is still there. So we see that the kedushah in the Beis Hamikdash is a stronger kedushah than the kedushah, the holiness that's in the that was in the Mishkan. And we also see that the kedushah of the Mishkan only went as far as being made of דומם and צומח, but not of I mean, of צומח and חי, but not of דומם, not of the lowest level of the unmovable object. The peshat is, because the Beis Hamikdash was a second step, a further step in how far the kedushah, which, what is kedushah? Ruchniyus, spirituality, Hashem! How far the kedushah of Hashem penetrated into the world. The difference is whether it came מלמעלה למטה, now since this is the spiritual explanation, the kabbalistic explain, I'm going to use terms of chassidus and Kabbalah, that in the in the Mishkan the kedushah came מלמעלה למטה, while in the Beis Hamikdash it came מלמטה למעלה. When kedushah comes from above, מלמעלה למטה means from above down, and causes a certain has a certain effect on a certain place, since it didn't come from within the bottom, from within the place itself, but it came just because there was a revelation from above, that revelation is a very strong revelation, came from above, but nevertheless that revelation doesn't remain. It only is there as wrong as long as the revelation is there. When it leaves, the place remains secular as before, because it didn't have any effect on the place. And that is a fact. We see by Matan Torah, what do we mean, need more than the revelation by Matan Torah when Hashem gave the Torah? The greatest revelation that ever existed in history! What does it say? Hashem said that they should surround the mountain, no one should go on top of the mountain. Why? Because the mountain's holy! כי השם ירד עליו באש, השם came on the mountain. And anybody who would go on the mountain would have to get killed. That's how strict this was. Nevertheless, the pasuk says, במשך היובל, when you will hear the shofar blow, המה יעלו בהר, they're allowed to go on top of the mountain. So when the Shechinah left, it says when the shofar will blow, סימן לסילוק שכינה, that the siman that the Shechinah has left. When the Shechinah left, Har Sinai is not holy. We are allowed to go on top of Har Sinai today. We still don't know exactly which mountain it is, a question of one of two mountains, but on both you're allowed to go on. Ah, the Shechinah was there, the kedushah was there, but the Shechinah left and there's no more kedushah. In the בית המקדש, when we say the Shechinah was there when the בית המקדש stood, and still the Shechinah never left, means that now you are not allowed to go, the holiness is there. What is the difference? Because by Har Sinai, it wasn't that the mountain was a keli, so to speak, a vessel to receive the kedushah. The kedushah didn't come from the mountain itself, from from the mountain meaning as part of this world, from the world itself. It came mima'alah lematah, a gilui from above down. So as long as the revelation is there, it lasts, and then it goes away. And the same was with the mishkan. Hashem said, build a mishkan, a keli from Hashem, and therefore when the mishkan stood, the place was holy. When the mishkan was taken away, the place isn't holy. And more than that, even when the revelation came, since the revelation only came from above, and only penetrated to a certain point, so since the mishkan, we say the mishkan was made only of tzomeach and chai, it wasn't made of the lowest level, that represents that the kedushah didn't penetrate so low. That's why it only went as far as domem tzomeach vachai. The בית המקדש was already a time later, it was a next step already. The time of the בית המקדש, that we say there the kedushah came already as a result of the avodah of people, that after many years and many avodot that the people did, and they bought the place, Hashem said, that means that the matah, down here, doesn't mean that the floor did anything, but down here, people of this world, the matah which is here, they already brought kedushah mimatah lema'alah. They brought the kedushah down from their own avodah. Now when the kedushah comes down from from down here, and it pulls it down mimat ah lema'alah the avodah mimatah, then that means that the object where the kedushah comes, is penetrated with with the kedushah. The place where the way we did before, the first level, it doesn't penetrate. Because its existence is nothing, it has no kedushah. But if it penetrates because it is worked upon, it is pulled mimat ah, then it stays there. And that's why by the Beis Hamikdash, both things happened: the kedushah penetrated even into the lower objects of the world, even דומם, the unmovable objects also were holy, the Beis Hamikdash was made of stone; plus, the kedushah stayed there, and it's never left. And this is the the the second step in what we say דירה בתחתונים, how much kedushah, godliness, is in this world, how far it went, and in which way it came. But this is only the first Beis Hamikdash. Obviously, there must be a second step in the second Beis Hamikdash.

We find an interesting thing between the first and second Beis Hamikdash which will show that there is a next step. We said that the second Beis Hamikdash was a lower level than the first. The second one, there were five things missing in the second one, and it said the kedushah of the second Beis Hamikdash was a lower level than the kedushah of the first. On the other hand, the second Beis Hamikdash stood longer. As I quoted before, גדול יהיה כבוד הבית הזה האחרון מן הראשון, this בית will be greater than the first, it means in time, it stood years longer, and also was a bigger building. Even though the kedushah was lower, but the building and the time, it is stronger. Another thing we find, that when the time of the first Beis Hamikdash, we said that the kedushah remained even after the Beis Hamikdash was destroyed. But we know that not only was the Beis Hamikdash holy, but as a result of that and at the same time, the whole of Eretz Yisrael was holy. The Beis Hamikdash was the holiest of all, but Eretz Yisrael was holy. When the Beis Hamikdash was destroyed, the kedushah of Eretz Yisrael left. The Rambam פסקנט, that קדושה ראשונה קידשה לשעתה ולא קידשה לעתיד לבוא. That when Eretz Yisrael was holy, it's only holy for the time when it lasted, but then it left. But after when they made it holy a second time, when they built the second Beis Hamikdash, after the destruction of the second Beis Hamikdash, the kedushah still stayed in Eretz Yisrael. On one hand, the kedushah of the second is lower, on the other hand we see something more: it lasted longer the Beis Hamikdash, the building was bigger, and the kedushah that it brought into the whole of Eretz Yisrael lasted longer. What is the pshat? So it says in Chassidus and Kabbalah that this is a next stage in kedushah. The difference between the first Beis Hamikdash and second Beis Hamikdash, even though we said the Beis Hamikdash was already a level that the kedushah came ממטה למעלה, but just in short, the difference is just to use an example. You have a rav and a talmid, a teacher and a student, and the teacher teaches the student all kinds of ideas. So they have really three levels, three possible levels. One level is that the student listens to the teacher, and whatever the teacher says to him, that's all he got. That's all he has, that's what he takes in. So, as long as that Torah that he remembers what the teacher told him, it'll be there. If he doesn't, then you're left, the end of all, it didn't reach anything, because he received what was given to him. Now we have a student who after he received what was given to him, he himself develops his own idea. But there also you have to, like, two levels. You have a student who develops it and constantly it's all based on what was given to him. And you have another level that not only that, he becomes his own. Now he is able on his own to reach ideas without even constantly being connected to what was given to him from the teacher. And the same is, using this as an example, concerning the kedushah that came from Hashem. You have a level of kedushah that came down that is just milmaalah. Milmaalah, it came, it was like the the teacher who teaches, and that's it. As long as it's there it's there, and when it goes away it goes away. Then you have the concept of it causing that it is that the student on his own is also starting to develop. That means that the kedushah caused that the the the world down here that was the receiver of the kedushah, the world down here also is absorbed with the kedushah on its own. But there itself you have these two levels: there's a possibility of your world being absorbed, just being absorbed on its own, but constantly based on what was given from above, or he starts developing his own ideas, which means the kedushah is that you on your own, without even constantly having been pushed from above, is able to have kedushah. Now what do we mean we have our own kedushah? The truth is everything comes from Hashem, but the world in essence is a place that was created by Hashem, has Elokus, has Godliness in it. Now what it means is that the world on its own, without being pushed from above, is able to realize its own kedushah. That's the the furthest step. Now on one hand, if we analyze these different levels, the third level would be lower than the other, because when you start comparing the level of the student developing his own ideas completely on his own, and compare that to the idea he developed as constantly he felt the idea of his teacher, so definitely the one that's based on his teacher is much stronger, because after all, this is his teacher and that's his own. The other one is lower. On the other hand, in which one will we say that it penetrated the student more? Where do you have more of the student? In the third level, because there it's completely developed by himself. And the same here here also. The mishkan was a giluy milmaalah, was a revelation from above. And that's all it lasted. The בית המקדש was already when it was developed from below. But the first בית המקדש still was developed from below what was given from above. And the second בית המקדש was developed from below as below. And we start to see this interesting thing: the first בית המקדש was built by tzadikim, and the second בית המקדש was built by baalei teshuvah. That's proof. The בית המקדש was destroyed, why was it destroyed? מפני חטאינו גלינו מארצנו, because we sinned, we were expelled from our land. So they were aveirot. When we got the second בית המקדש, obviously they did teshuvah. If they wouldn't do teshuvah, there would be no second בית המקדש. So the second בית המקדש came from baalei teshuvah. The first בית המקדש came from tzadikim. The people at the time of Shlomo HaMelech were all great tzadikim. What is the peshat? A difference between a tzadik and a baal teshuvah is as follows: a tzadik is somebody who takes everything that's given from him, all the things that were fed from above, from Hashem, he does it. He does it on his own, sure, he does it he's not just given from above and then he doesn't know what he's doing. He does it on his own, but all he does is is he takes the things that are given and he utilizes it. A baal teshuvah doesn't do that. A baal teshuvah doesn't feel this revelation that's given from above that he should be able to utilize it, because what's a baal teshuvah? A person who is far away and he becomes close. Now if he's far away before he does teshuvah, he is no had no ability, no vessel of feeling these different revelations from above. So what makes him do teshuvah? From within. For some reason he himself is developed himself that he realizes his truth, that he himself has a neshamah and he's part of Hashem. So the difference between a tzaddik and a baal teshuvah is that a tzaddik is taking the revelation from above and working with that, and a baal teshuvah, as it says in the Zohar, doesn't take it from above. Everything is the koach, the power, the strength is given from above, but generally speaking, it's something that comes from below, from within himself. So the first Beit HaMikdash, even though it was not like the Mishkan, that the revelation just came from above, but nevertheless it's the revelation that came from above utilized by the people, similar to a tzaddik. So it is from below, מלמטה למעלה, as I said in the beginning, the Mishkan was מלמעלה למטה, from above down, while the Beit HaMikdash was מלמטה למעלה, but still the first Beit HaMikdash was just taking the מלמטה למעלה developing what's given, while the second Beit HaMikdash was completely like people, a baalei, like baalei teshuvah, that come from

Interesting thing we see the difference between the Mishkan and Beit HaMikdash, that the Beit HaMikdash was built by David and Shlomo. David started it, and Shlomo continued it. And it says like the parashah says it, that it was built in the time of קיימא סיהרא באשלמותא, time when the moon is at its fullest. Why? Because the 15th day, 14th-15th day of the month, that's where the moon is full. Till then it's small and it gets bigger, and after that it starts getting smaller, but 14th-15th is about those days, the moon is full. David and Shlomo were the 14th and 15th generations. So it was the 14th and 15th generation that the Beit HaMikdash was built, קיימא סיהרא באשלמותא, like the moon is full. Why do we compare it to the moon? Everything is exact, and this is since it says in Torah, it must be meaning to it. Because in Chassidus and Kabbalah the sun and the moon, the sun is always referred to as the משפיע, the giver, the moon is always the מקבל, the taker. That's why Hashem is compared to the sun. There's a pasuk that says in Tehillim: שמש ומגן ה׳ אלקים, like the sun and its cover is ה׳ אלקים. So Hashem is like the sun. Who is the receiver? We, the creation as a whole, especially we Jews. Hashem is the mashpia, the giver, we are the taker. The first, the Mishkan was completely מלמעלה למטה, from above. That was completely mashpia, only the giver had part. He brought the kedushah and that's it. The Beit HaMikdash already, the kedushah of the Beit HaMikdash came already as a result למטה, that the mekabel, we, the receivers, had part. But still, the way it was in the first Beit HaMikdash, it was still the second level, not the third. That the kedushah came and it penetrated into the דומם, but still, it wasn't like the third level. The third level was a level which is completely from below. Now therefore, as far as the level of kedushah, if you compare the third to the second, I mean the second to the first, which is the third level, the third the second Beit HaMikdash is the third if you start from the Mishkan, so the second Beit HaMikdash was on a lower level of kedushah, because in the example I'm giving is the same. That when the student figured out things on his own, it's not as great and as strong as the one that's given from above, and certainly not as the and also not as the one that he figured out based on what he was given from above. But on the other hand, if you want to ask, where did he put his effort in? Where is he more involved? In the third one. In the third one really is him. And in using it in our case, where would we say is the world so to speak more involved, the בריאה, the creation, the receiver more involved, in the second or in the third? Definitely in the third, even though the kedushah is lower. And that answers all the questions. The first Beit HaMikdash was greater than the second, but the second had more of the world, and that's why the second Beit HaMikdash was greater than the first in these two things: in time, how long it lasted, and in space, how big it was. Because time and space, that is the world. Creation is made up of time and space. So the first Beit HaMikdash was greater as far as the kedushah is concerned. It had the ארון in its proper place, and it had everything else, there was the the fire on the מזבח came מן השמים, the kedushah was greater. But the kedushah didn't come from the world as much as from the third, the second Beit HaMikdash. The second Beit HaMikdash had more of the Beit HaMikdash in time and in space. The purpose really is, the goal is to reach a third level, a fourth level, and that is to have the level of kedushah as it was in the first Beit HaMikdash, and still, it should be part of the world, penetrate so deep into the creation, that the that creation itself, part of the creation should be that level of kedushah, which really would mean a combination of what was in the first Beit HaMikdash and the second Beit HaMikdash, the kedushah of the first and the level of the second together. And that's going to be the level, the fourth level, the level of the third Beit HaMikdash. And it says in pasuk: ושמתי כדכד שמשתיך. So Hashem says, your שמש, your sun will be כדכד. What is כדכד? The Gemara says that there are two angels, actually the angels in heaven, that argued, what is the meaning of this pasuk? One said שוהם and one said ישפה, one said it'll be the the the stone called שוהם, it's a kind of precious stone, and one said it'll be ישפה. And the Eibershter said, that Hashem said: you know what I'll do? I'll do כדין וכדין. I'll do both, like this and like that. And that's what כדכד means, means it's made up of the two words: כדין וכדין, this and that. Now in spiritual sense, what does that mean? That the third בית המקדש will be כדין וכדין, it'll be like both. It'll have the ma'alot of the first, it'll have the ma'alot of the second, and together, that will be the structure that will be last forever in time, it'll be the biggest in space, and the kedushah and it'll come from within us, and it will have the highest kedushah of Hashem. And that's why we see that the coming Shabbos is called Shabbos Nachamu. Why is it called נחמו? Because the haftorah starts with the words נחמו נחמו עמי. Why does the pasuk say twice נחמו? נחמו means comfort, comfort my nation. Why does it say twice? So, one of many peshatim, one of the peshatim is comfort them for the first בית המקדש, and comfort them for the second בית המקדש. But why do we need a comfort for both? We only need a comfort for the second, because after the first we got the second. Now, after the second is destroyed, we have to be comforted for it. It's It's all like one thing, it's not two separate things. After the first we had to be comforted for that, but we were comforted for that. Now something else happened, now we need comfort for that. The answer is no, we need comfort for both because what we want is we want both. Because if the second בית המקדש was missing the level of the first, and now we're missing the ma'alah of the second, which is the fact that it came from within, what we want is the combination of both. That's why it says נחמו נחמו. נחמו for the first, נחמו for the second, so we could have both, that the kedushah of Hashem, the דירה בתחתונים, the dwelling place for Hashem is down here, which means how much of Hashem will penetrate into this physical world. It should penetrate all the way down, coming from within the world, and what part, what level, so to speak, the highest level of kedushah, the highest level of purity, elevate, your godliness come to this world. This is in general, in short, the way Chassidus, the Kabbalah explains the levels of the בית המקדש, the stages of the first and second, the Mishkan, the first, the second, and the third, and what it means as far as the דירה בתחתונים, the kedushah that's brought down. And I said I would also discuss a little bit korbanot.

But just to short because the time is running out, what is the concept of korbanot? And we know that the purpose, as we said, according to the Rambam at least, the purpose of building the בית המקדש was for korbanot. Bayit, you build a house, מוכן להיות מקריב, it means to be ready to build korbanot. So, we see that korbanot is a very important part to the Beit Hamikdash, plus korbanot, the whole is a very important part of Yiddishkeit. It says in Pirkei Avot: על שלשה דברים העולם עומד: The world stands on three things, תורה, עבודה, וגמילות חסדים. What is avodah? Avodah means korbanot. Now, korbanot is a mitzvah. Like all mitzvot. So, why is that considered one of the poles that the world stands on? Why doesn't he say the world stands on tefillin, and Shabbos, and kashrut, for instance? Because we don't pick an individual mitzvah to make that into a pillar. That's an individual mitzvah. If korbanot is one of the three pillars, obviously that's a very major thing. Now, we don't have korbanot, so we have תפלה במקום קרבנות. Tefillah in the place of korbanot. But really, korbanot is the avodah that is a pillar in itself. Why is korbanot a pillar in itself? Obviously, korbanot is a very important part. What is the inyan of korbanot? Korbanot is called in in Chumash, it's called the bread of Hashem, the food of Hashem. Now, Hashem eats food? Why does it call it the food of Hashem? Korbanot really represents the whole purpose of the creation of the world, and Hashem creating us, and Hashem giving us Torah umitzvot, it's all in korbanot. What does Hashem want with us doing Torah umitzvot, learning Torah and doing mitzvot? It's all based on the same concept of דירה בתחתונים. Hashem wants us Again, why he wants, we have no idea. There's no explanation. But we know what he wants. He wants us to bring holiness into this world, which means, in other words, to elevate this physical world to a higher level. And by every time we do a mitzvah, that's what we do. We elevate the world. And that by doing that we fulfill the purpose of creation. It says in the in Midrash: why did Hashem give us mitzvot? כדי לצרף בהם את הבריות, to purify the people. What does that mean? The simple means to make a person have good middot. For instance, it says that מה איכפת ליה שוחט מן הצואר או שוחט מן העורף? What does Hashem care if you shachat from the neck or shachat from the from the throat? Make difference to him. And still he wants you to shachat from the throat because that's more humane, צער בעלי חיים, this way it hurts less. So that's why he gave us the mitzvah to change our character. That's how you learn peshat without looking further into it with Kabbalah or Chassidus. But if you look at that, it's very hard to understand, because can we really say that Hashem created the world, put us here to purify, to give us to change our character? As if the whole purpose of Torah is for the sake of human beings. Is that possible? The world was The Torah was there before the creation of the world, before any human beings were around. Before there was any bad nature in human beings that he should have to create he should have to give us the Torah, so we should change our nature. Don't make any people with bad nature and don't hold to change it. The real what the Midrash means is that Hashem gave us the Torah and mitzvot to purify us and the world, which means this דירה בתחתונים. He wants It is an essential will, desire of Hashem that we should bring bring kedushah into this low world. And this low world, which is referred to in Tanya as עולם התחתון שאין תחתון למטה הימנו, the lowest world, there is nothing lower than that, and that's where he gave the Torah and wants us to elevate. Now, with every mitzvah that we do, this is what happens. But there is one mitzvah that we actually physically see that this is what happens, and that is the mitzvah of korbanot. When we actually take a physical animal, and we shachat it, and we put it onto the mizbeach. The mizbeach had a fire that came down min hashamayim, from heaven. So we actually physically burned an animal, which is part of the physical world, and it became part of the fire which came from Hashem. And even in the second Beit HaMikdash, where the fire did not come min hashamayim, but at least it was a fire for the sake of Hashem. So when they put down the korban there, and it was burned, and the nature of fire is to go up, so this is a a mitzvah that physically represented what, in essence, all mitzvot do. And that's why korbanot is such an important mitzvah. Now, in korbanot itself, we find, as we mentioned before, there were two מזבחות. The big מזבח stood here, and that was for korbanot. And inside here, you had the little מזבח, מזבח הזהב, the golden one, מזבח הפנימי, that was for קטורת. Now, amongst all the korbanot, the most precious one, so to speak, was the קטורת, the spices that they brought. As we see that on Yom Kippur, when the כהן גדול went into the קדש הקדשים, Holy of Holies, once a year to do the special service of the year, what did he do there? He brought קטורת to Hashem. He brought קטורת. But קטורת was in korbanot represented even more. And why is it? What does How does קטורת represent this concept even more? Because when they brought korbanot, the korbanot were nevertheless kasher animals. So, when we say that this represents the fact that we elevate the world, they only elevated the kasher world. Everyone understands that things which are not kasher are definitely in a lower level than things that are kasher. So, the korbanot only represented the fact that we elevated the kasher world. What about elevating the non-kasher things? It's created, and if it was created in this world, obviously it was created for a purpose, like ברא, כל מה שברא הקדוש ברוך הוא בעולמו לא ברא דבר אחד לבטלה, whatever Hashem created was not in vain. What was the purpose of everything in the wor- everything? Like כל מה שברא הקדוש ברוך הוא בעולמו לא ברא אלא לכבודו, everything is for his honor. Everything has to be utilized for his honor. So, even the non-kasher world, how do we how do we elevate it? So, the truth is that forget about korbanot for a moment, but our job in elevating the non-kasher world is by rejecting it. It's also a form of elevation. If someone offers you a piece of חזיר and you say, \"Sorry, I'm not going to eat it,\" this causes an elevation of that piece of חזיר. We can't elevate it in a positive way; it's only through a negative, through not doing it. There is only one exception of elevating even a חזיר, or even non-kasher things: that's about teshuvah. We say when a person does תשובה, זדונות נעשות לו כזכיות, his aveirot become like mitzvot, especially by food. So, if this person ate חזיר, for instance, when he was not when before he did teshuvah, and that became part of him. So, this person, this human being, part of him is חזיר! That's why eating non-kasher food is worse in one way than doing all the other aveirot. Cause other aveirot are outside of you, while food goes in you. So, on one hand, this person is alive now because of חזיר! When he does whatever he does now, it's all because of that If he wouldn't eat the food that week that he did, for instance, let's say, two days in a row he ate חזיר. If he would have not eaten that חזיר, he would have died. A simple term. So, now he's alive because of חזיר! That's terrible! But, on the other hand, now that he serves Hashem and he does a mitzvah, so he utilizes his life, his being, for the sake of Hashem, so that חזיר that he ate is elevated. That's the only way you can elevate it in a positive way: taking חזיר and eating it and then elevating it. You can't do it unless it was done already. Someone says, \"Okay, I'll go out and eat חזיר so I'll elevate it.\" אחטא ואשוב, אין מספיקין, you can't do it. But if it happened, it's done. But, otherwise, you can't.

In קטורת, they elevated the non-kosher world, too, because one of the ingredients in the קטורת was non-kosher. מור was a and it was blood of a non-kosher bird. And that was part of the קטורת. So, that shows that קטורת represents even more than the קרבנות the concept of elevating the physical world to a higher level. It shows even more. And that explains an interesting thing. The Rambam says in Moreh Nevuchim, in The Guide to the Perplexed, he explains, he gives reasons for many mitzvot. He gives a reason for קטורת. So, he says a reason that many of the commentaries don't accept. His reason is that since they brought a lot of קרבנות in the Beit HaMikdash, and they slaughtered a lot of meat, animals, they burnt a lot of meat, A very bad smell. It had to be sweetened by spices, it was like a deodorant for the Beit HaMikdash. And many of the commentaries say, how can the Rambam say of a thing that קטורת, which is one of the most important עבודות, is because of deodorizing the Beit HaMikdash? A פירוש for it is that the Rambam, when he did when he wrote this, he had in mind what we're saying now, the kabbalistic explanation. Because the Rambam, as it is known by חסידים, that the Rambam learned kabbalah. No matter what other people say and brought down in other ספרים, that the Rambam did not learn kabbalah, nevertheless, we have in tradition from the Baal Shem Tov, which goes on from before, that the Rambam did learn kabbalah. But in his time it was not time to reveal it yet, so he didn't reveal it, and the Rambam learned the Zohar and learned other ספרים and learned kabbalah. As a matter of fact, there are certain הלכות in the Rambam that the there is no source to it, and one of the sources is the Zohar. A teshuvah writes that it is based on Kabbalah where it says that in פ״ה דער עלטער, 40 years, whatever it is. So the Rambam learned Kabbalah. So this the ענין that the Rambam says in Moreh Nevuchim, that the ענין of the קטורת is to take away the bad smell, what he means is, that since we're explaining kabbalistic, it means, what is the קטורת? To elevate the world, and even the bad smell of the world, which represents the evil of the world, the non-kosher world, that's what it means. The קטורת took away the bad smell. The קטורת represented the elevating of the world. And that's why this is so important, because this is the essence of the whole Torah. It's all broken up into different mitzvot, but the essence of it all is one thing: to bring אלוקות into this world. And that's why, when we will do it all, when Mashiach will come, what's gonna happen? What's gonna happen when Mashiach will come? You think People think, oh, a lot of food. True, everything will grow on the trees. It says in the It says in Gemara, silk garments will grow on the trees. Want a baked challah? Walk over to the tree, pull off a challah, very good. And מעדנים כאפר, all the goodies will be so much like sand. That's what Mashiach That's what we're waiting for Mashiach? For some better food? Maybe some people are, but I doubt we here are waiting for Mashiach for better steak. Maybe so. But they once asked somebody, why do you cry about the חורבן בית המקדש? Well, a lot of bad things happened. Bad things, for instance, what bad thing happened? Well, things changed. What changed? Well, give an example. So he thinks, ah, the Gemara says that from when the חורבן בית המקדש was, all the taste of the meat went out. There is no taste, good taste in meat. So he says to him, but you know the Gemara continues and says all the taste went out of the meat and went into the bones. So eat the bones, you have the taste, what's the problem? He said the bones are very hard. So you use your teeth. But I don't have no teeth. Ah, so you're crying because you don't have teeth! That's a different story altogether. So it's not because of the חורבן בית המקדש, you're crying because you don't have teeth! That's not what we're waiting for, to have good teeth, to be able to eat the bones, or we won't have to use the teeth because the meat will taste good, or because the things will grow on the trees. What we're waiting for Mashiach is because ונגלה כבוד ה׳, the glory of Hashem will be revealed, and Godliness will be felt in the world. וראו כל בשר יחדו כי פי ה׳ דיבר, that the flesh will see Hashem. What will bring that? All our Torah and mitzvot that we do. Every time we do a mitzvah, we elevate a little bit more of the world. When all that gets together, the whole world will feel Godliness. Now this is the purpose of the every mitzvah. קרבנות represent this in a very specific way, because by קרבנות we actually see it, how you take a korban and you elevate it. And this, to finish off, this is one of the reasons why it says that the table of a Yid, the table that you eat on, is compared to a מזבח where you bring קרבנות. We all know the din that you're not allowed to stand on a table. Not only a table that you learn Torah on, a table that you eat food on, you're not allowed to sit on. זה השלחן אשר לפני ה׳, the pasuk starts off with mizbeach and finishes off with a שלחן. The reason is, because really when we eat, it's the same idea. The purpose of our eating is that when we eat l'shem shamayim, with the with the true intention for the sake of Hashem, we elevate the food. So really, when we eat, it's like a korban, being elevated to Hashem. But here it's not seen, because no one knows what goes on in a person's mind, but by the mizbeach, they actually saw it being elevated to Hashem. And that's why korbanot were one of the most important things. So all I can say, or finish off, der Eibishter zol helfen, now we're talking about the Beit HaMikdash, we're talking about korbanot, we're learning about it, we're actually, as I explained in the beginning, we are building the Beit HaMikdash by learning about the Beit HaMikdash. But let me tell you, we could say to Hashem, you're right, you gave us now an opportunity also to build, but we don't want to be yotzei with this kind of building by just speaking and learning about it. We actually want to go to the Beit HaMikdash. And the only way it'll come is doing Torah and mitzvot, but in addition to that, Hashem is waiting to see whether we really want it. We really want Mashiach. And that's what we have to do. We have to show Hashem that we really want. Which means constantly, constantly say to Hashem, we're waiting, we can't wait, ad matai, how long will we wait? Actually, we all we do it three times a day, but we don't even think what we're saying. In Shemoneh Esrei we say, את צמח דוד עבדך מהרה תצמיח. We ask Hashem, bring the the growth or the blossoming of דוד. ותחזינה עינינו בשובך לציון ברחמים, that our eyes see, we ask Hashem that our eyes see that you return to Zion. So we ask, but you know unfortunately we don't even think what we're saying by Shemoneh Esrei. So we have to think what we're saying, and not only when we say that, but constantly say to Hashem: ad matai? How long will we have to wait? We waited enough already, almost 2,000 years. All the צרות we had already, whatever you want, everything is finished. We're not here, we don't want to be yotzei with learning about the Beit HaMikdash, but we actually want to see the building of the Beit HaMikdash through Mashiach bimheirah beyameinu.