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1. *Halachic feasibility of Korban Pesach* — Unlike other *korbanot*, the *Korban Pesach* presents fewer *halachic* hurdles, and major authorities throughout history have sought ways to resume its sacrifice even without a standing *Beit HaMikdash*.
2. *Sacrifice without a Temple* — The *Mishna* in *Eduyot* (8:6) establishes the principle that one may offer *korbanot* even in the absence of the Sanctuary building, as the original *kedusha* of the site remains for all time (*kidsha l'atid lavo*).
3. *Tumah is not a barrier* — While individuals are pushed to *Pesach Sheni* if they are *tamei*, the rule of *tumah hutra b’tzibbur* (impurity is permitted for the community) applies to the *Korban Pesach*, allowing it to be brought even when the nation is in a state of *tumat meit*.
4. *Identifying the Altar’s location* — While the *Anshei Knesses HaGedolah* used *nevuah* (prophecy) to locate the *mizbe'ach*, *Rav Tzvi Hirsch Kalischer* argued that since the foundations of *Har HaBayit* remain, we can rely on precise measurements and historical records today.
5. *Status of Kohanim today* — Although we lack *Kohanim meyuchasim* (authenticated via genealogical records), many authorities, including the *Chatam Sofer* and the *Aruch HaShulchan*, rule that our *Kohanim chazaka* are sufficient for the *avodah* based on their established status.
6. *The issue of priestly garments* — Questions regarding the *tcheilet* (blue wool) in the *avnet* (belt) are debated, but the *Chatam Sofer* and *Chazon Ish* suggest that such technical requirements might not be *me'akev* (absolutely hindering) the validity of the sacrifice in our current state.
7. *Political vs. Halachic obstacles* — Great leaders such as *Rabbi Akiva Eger*, the *Chatam Sofer*, and the *Chazon Ish* concluded that the primary barrier to bringing the *Korban Pesach* today is political permission from the ruling authorities, not *halachic* impossibility.
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The כותל Kotel was closed. You couldn't go into the כותל Kotel. שחרית Shacharit. I'm standing, how could it be at this time of war where we need to be standing קרוב לקדושה karov l'kedusha and there's no option of coming and דאווענינג davening at the כותל Kotel? It was painful. It was a painful sight to see the כותל Kotel empty. I had a little bit of resolve by the fact that also הר הבית Har HaBayit was empty. That's also that's also good, right? Maybe הקדוש ברוך הוא HaKadosh Baruch Hu decided that we need to remove קדושה kedusha, but we need to remove טומאה tumah also, and the removal of טומאה tumah is a stronger power than the removal of קדושה kedusha, so הקדוש ברוך הוא HaKadosh Baruch Hu decided that's why he needed to do it. But either way it was painful. So I came out of that leaving the כותל Kotel with a painful feeling. The הר הבית Har HaBayit is empty, the כותל Kotel is empty, and I went up to מכון המקדש Machon HaMikdash. And I went to מכון המקדש Machon HaMikdash and I was in מכון המקדש Machon HaMikdash and I bought a ספר sefer and I bought a sign and I bought a couple of things and I was like just feeling feeling like a desire to come close to the בית המקדש Beit HaMikdash to come close to הקדוש ברוך הוא HaKadosh Baruch Hu and do his will. And then I started coming home. And on the way home there was the news, and on the news it said that the Palestinian Authority have made a declaration that they are against the sacrificing of the קרבן פסח Korban Pesach on הר הבית Har HaBayit. That was on the news and I was coming back. Wow! I was so excited to hear that! Because when I came to Israel all the discussion in the news was giving away land, not giving away land. And if you've ever been to Jerusalem as you come in where the bridge is, if you look at the big building on your right there's a sign that says העם עם הגולן HaAm Im HaGolan. Right, that sign has been there for 27 years and when I came to Israel the big discussion was giving away the גולן Golan, not giving away the גולן Golan. Then a few years later, giving away גוש קטיף Gush Katif, not giving away גוש קטיף Gush Katif. And the discussion in the country was about should we give away land, should we not give away land. ברוך השם Baruch Hashem in the last few years no one is discussing giving away land, that has removed from the public agenda. What's in the public agenda? Bringing קרבנות korbanos or not bringing קרבנות korbanos. We've come a long way. We're doing very well. Right, okay, it might be the מסקנה maskana will be we're not yet bringing קרבנות korbanos. That might be the מסקנה maskana. But if the discussion is should we or should we not bring קרבנות korbanos, we've come a very very long way. חסדי השם Chasdei Hashem, next stage is בית המקדש Beit HaMikdash. That's where we're up to. So there's two organizations called... you pass this around. There's two organizations, one called מכון המקדש Machon HaMikdash and one called ישיבת הר הבית Yeshivat Har HaBayit. מכון המקדש Machon HaMikdash is a little more דתי לאומי Dati Leumi, ישיבת הר הבית Yeshivat Har HaBayit is more חרדי Chareidi, but they're both institutions which believe in the importance of getting ready for the returning of קרבנות korbanos on הר הבית Har HaBayit. That picture that's going around now is a picture that was put out by one of the two organizations, I'm not sure which one, which has a picture of a family sitting on הר הבית Har HaBayit eating קרבן פסח Korban Pesach with the מזבח mizbeach in the right place. We'll discuss if it's the right place, but in the right place, with the mosque still there. That's what that picture is. And the phrase, the catchphrase says it may be complicated to build the בית המקדש Beit HaMikdash within a month, but to build the מזבח mizbeach and to bring קרבן פסח Korban Pesach, that's not complicated at all. Let's do it. That's what that poster there... where did I get that picture from? Where did I find it? After I heard the news what they said, the Palestinian Authority are against it, so I went onto Al Jazeera. And on Al Jazeera they had the post that they were quoting and they had that picture there taken from the website of... it could be fake and they just made it up in order to you know like show how they're against it, but it could be it's real. I didn't find it in the הר הבית Har HaBayit site, but I found it there on the Al Jazeera site and I printed it to show you that this is something which the world is discussing right now. This is very exciting. So what we're going to do today is discuss the הלכתי halachic ramifications. Is it possible הלכתית halachically? What's holding us back? And who knows, by then maybe we'll go. Let's see. We've got a few days still, a few weeks. I heard flights are being cancelled. הקדוש ברוך הוא HaKadosh Baruch Hu is on our side. So we'll see if we're able to do it. But this question goes back and it's the first source, I'm bringing the שאילת יעבץ She'elat Ya'avetz, not because that's the first source historically, but because it's the first source that discusses it very very clearly. But the story goes like this. There was an author of the ספר sefer כפתור ופרח Kaftor VaFerach. He lived 700 years ago. He came up to ירושלים Yerushalayim to meet a rabbi who was in ירושלים Yerushalayim at the time called רבנו ברוך Rabbeinu Baruch and he wanted רבנו ברוך Rabbeinu Baruch to look over his ספר sefer כפתור ופרח Kaftor VaFerach and give הערות hearos, comments on it. While he was there with רבנו ברוך Rabbeinu Baruch in ירושלים Yerushalayim, רבנו ברוך Rabbeinu Baruch said did you know that just a few decades ago the בעלי התוספות Ba'alei HaTosafot came up from Paris to ארץ ישראל Eretz Yisrael to bring קרבנות korbanos? And they wanted to bring קרבנות korbanos and that's why they came. And the כפתור ופרח Kaftor VaFerach writes he said I was so occupied in my book that I didn't have time to discuss the question with him הלכתית halachically. How does that even work? So I didn't get into it, but afterwards once the book was published... Then I started debating and discussing all the הלכה halachic ramifications, is it possible or not possible. So the first source that we see of someone who was interested in bringing קרבן פסח Korban Pesach was רבי יחיאל Rabbi Yechiel from Paris, the בעלי תוספות Ba'alei Tosafos. What happened to them technically? Technically, they came to ירושלים Yerushalayim and to their great chagrin, they discovered that הר הבית Har HaBayis was under the rule of the Crusaders who weren't so interested in allowing them to go up to הר הבית Har HaBayis. They were sent out of ירושלים Yerushalayim and they went to עכו Akko. They settled in עכו Akko and the רמב\"ן Ramban, when he came to ארץ ישראל Eretz Yisrael, he discovered, he didn't know, he discovered that in עכו Akko was a big community of the בעלי תוספות Ba'alei Tosafos and he gave a דרשה drasha which is written in the כתבי הרמב\"ן Kitvei HaRamban that he gave in עכו Akko to the בעלי התוספות Ba'alei HaTosafos in the years in between their trying to bring the קרבן korban and the כפתור ופרח Kaftor Va-Ferach. That's when that happened. So let's look at the שאילת יעב\"ץ She'elas Ya'avetz, source number one. חידוש גדול נמצא בספר כפתור ופרח הקדמון וישוב הגון Chidush gadol nimtza be-sefer Kaftor Va-Ferach ha-kadmon ve-yishuv hagun. That's just his title of what this שאילה sheila is. שוב זיכני השם יתברך שבא לידי ספר כפתור ופרח מצאתי וראיתי בפרק שישי שכתב וזה לשונו כי אמר אלי רבינו ברוך שרבי יחיאל דפריש אמר לבוא לירושלים בשנת י\"ז לאלף השישי Shuv zikani Hashem Yisbarach she-ba le-yadi sefer Kaftor Va-Ferach, matzati ve-raiti be-perek shishi she-kasav ve-zeh leshono: Ki amar elai Rabbeinu Baruch she-Rabbeinu Yechiel de-Paris amar lavo le-Yerushalayim bi-shenas Yud Zayin le-elef ha-shishi. I added in the number in brackets just to make it easy for people who have a hard time calculating the number, the year 5017. We're now 5786, so we're talking about 770 years ago. חב\"ד Chabad would love that number, no? 770 years ago this took place. שיקריב קרבנות בזמן הזה She-yakriv korbanos ba-zman ha-zeh. So רבי יחיאל Rabbi Yechiel of Paris, as a representative of the בעלי תוספות Ba'alei Tosafos, he came to ירושלים Yerushalayim to bring קרבנות korbanos. ואני Ve-ani, says the כפתור ופרח Kaftor Va-Ferach, מצד דעתי לא שאלתי רבינו ברוך מה נעשה מטומאתנו ואנה כהן מיוחס mi-tzad da'ati lo sha'alti Rabbeinu Baruch mah na'aseh mi-tum'aseinu ve-aneh kohen meyuchas? Two problems he brings up right there. One is: how can you bring it in a state of טומאה tumah? Number two: we don't have כהנים מיוחסים kohanim meyuchasim today. How can you serve on the בית המקדש Beis HaMikdash if you're not a כהן מיוחס kohen meyuchas? אנוכי בדרך נזכרתי הלכה Anochi ba-derech nizkarti halacha. But then, this is still the כפתור ופרח Kaftor Va-Ferach speaking, but then when I was traveling back, I suddenly remembered שאין לחוש על הטומאה שקרבנות ציבור דוחין את השבת ואת הטומאה she-ein lachush al ha-tumah she-korbanos tzibur dochin es ha-Shabbos ve-es ha-tumah. So טומאה הותרה בציבור tumah hutra be-tzibur. There's a question regarding קרבן פסח Korban Pesach: is קרבן פסח Korban Pesach a קרבן ציבור korban tzibur or a קרבן יחיד korban yachid? If it's a קרבן ציבור korban tzibur, there's no problem. If it's not, we're going to need a special דרשה drasha to show us that it דוחה טומאה docheh tumah. We'll come back to that in a minute. ונראה שרוצה לומר שרבינו Ve-nireh she-rotzeh lomar she-Rabbeinu, that's interesting, this חית ches. I just had this today, this morning I was learning with someone. You know sometimes when the גמרא Gemara when they give a סימן siman, right? And then they give you some letters. Now the סימן siman's not always the first letter of the person's name. Sometimes it's a middle letter. Right? Why do they do that? Why do they do a—not—so sometimes they do it just because it's all ריש ריש ריש ריש ריש reish, reish, reish, reish, reish. Sometimes it's not going to be much of a סימן siman. That's why sometimes. But sometimes there's no reason why they don't do the first one. But it depends on the pronunciation. Right? So if you pronounce your name—like my son's name is חנניה Chananya, but because he lives in Israel his name is חנניה Chananya. Like that's the difference between how Israelis say מלרע mile'ra and חוצניקים chutznikim say מלעיל mile'eil. Right? So the way that—it's not the first letter, it's the primary letter. So when they do a סימן siman, they'll do the סימן siman which the main letter is, as opposed to the first letter. So when he was referring to רבינו יחיאל Rabbeinu Yechiel, by the way, the first time it said יחיאל Yechiel it didn't say יחיאל Yechiel, it said ריש חית reish ches. And I changed it to יחיאל Yechiel just to make it clear. But when it says here ריש חית reish ches, it's actually referring to רבינו יחיאל Rabbeinu Yechiel, but since the ח cha is the primary syllable, so that's why he calls him רבינו יחיאל Rabbeinu Yechiel and not רי Ri, but rather רח Rech, even though it's referring to רבינו יחיאל Rabbeinu Yechiel. היה רוצה להקריב תמידים ומוספים Hayah rotzeh le-hakriv temidim u-musafim. The reason why there was a problem was because initially I thought that he wanted to bring a קרבן תמיד Korban Tamid and a קרבן מוסף Korban Musaf. ואם כן תמה על תמהך Ve-im kein tamah al timahecha. And that's why I was confused about it initially. שהרי אינן באין אלא משל ציבור She-harei einan ba'in ela mi-shel tzibur. There's another problem now, a new הלכה halachic problem. We discussed טומאה tumah, we discussed כהנים מיוחסים kohanim meyuchasim, and now he's bringing up a new problem: that the קרבן korban has to come from communal money. It has to come from everyone's putting in. Right? פרשת שקלים Parshas Shekalim we recently had. You're giving the money, you're donating the money; קרבן תמיד Korban Tamid is coming from that. And that can't be nowadays. We don't have that. ורחוק מאוד שהיה סיפוק בידו לקבץ שקלים מכל שבטי ישראל שבגולה Ve-rachok me'od she-hayah sipuk be-yado le-kabetz shekalim mi-kol shivtei Yisrael she-ba-golah. It's very unlikely that רבינו יחיאל Rabbeinu Yechiel of Paris, he first went around all the Jews in all of the גלות galus and collected money to bring a קרבן תמיד Korban Tamid. That doesn't make sense. ועוד תמהתי הכי קרבנות של אדם קרב והוא אינו עומד על גביו Ve-od tamashti, hachi korbanos shel adam karev ve-hu eino omed al gabav? Isn't there a הלכה halacha that the בעל ba'al, the בעל הקרבן ba'al ha-korban, has to stand by the קרבן korban when it's being brought? How's he going to bring private קרבנות korbanos? אכן יש לומר Achein yesh lomar. And therefore I must say שקרבן פסח בלבד הוא רוצה להקריב she-Korban Pesach bilvad hu rotzeh le-hakriv. It must be that רבינו יחיאל Rabbeinu Yechiel, when he came to bring קרבנות korbanos 770 years ago, he didn't intend to bring a קרבן תמיד Korban Tamid. first earliest source that we have that specifically regarding קרבן פסח korban Pesach it's easier than other קרבנות korbanos and even though there are issues halakhically regarding other קרבנות korbanos by פסח Pesach they're not going to be issues and we're going to go through now all the different halakhic issues that might potentially be and show how those issues aren't issues when it comes to קרבן פסח korban Pesach. So next source שו\"ת חתם סופר Shut Chasam Sofer moving forward in history now. So we had רבינו יחיאל Rabbeinu Yechiel Paris and the כפתור ופרח Kaftor Vaferach who was teaching us about all the halakhic issues and why it's okay. Fast forward 230 years ago. There was a rabbi who was a תלמיד talmid of רבי עקיבא איגר Rabbi Akiva Eger and of the נתיבות Nesivos רבי יעקב מליסא Rabbi Yaakov MiLissa. He was a rabbi in Germany his name was רבי צבי הירש קלישר Rabbi Tzvi Hirsch Kalischer. And when he was still a young rabbi the beginning of his כהונה kehunah so then he had this idea of going up and bringing קרבנות korbanos. He wrote a letter to Rothschild and said Rothschild I've got this great idea are you supportive of me? No answer from Rothschild. He wasn't bothered by that. He wrote to his רבי Rebbe רבי עקיבא איגר Rabbi Akiva Eger. He wrote to his רבי Rebbe the נתיבות Nesivos and he started asking halakhically I think this is a right what do you think? רבי עקיבא איגר Rabbi Akiva Eger got very excited by the prospect and they started writing letters back and forth. There were other רבנים rabbonim who were very against it and they started writing this back and forth. About 30 years later he put together all the correspondence and all the questions people asked on him in one book it's called דרישת ציון Derishas Tzion written by רבי צבי הירש קלישר Rabbi Tzvi Hirsch Kalischer. It's up here in the library you can have a look at it. And he wrote this ספר sefer. This is pre-Zionism. This is pre like Herzl. This is in other words the real Zionism. The real Zionism is returning to ארץ ישראל Eretz Yisrael to bring קרבנות korbanos בקרבת השם bekirvas Hashem. This is the beginning of the movement from the תורה Torah perspective that our goal is קרבת אלוקים kirvas Elokim to return to ארץ ישראל Eretz Yisrael to bring קרבנות korbanos. So he began a modern day modern day meaning 200 years ago a reawakening of what the כפתור ופרח Kaftor Vaferach spoke about from 700 years ago about bringing קרבנות korbanos and it was the big topic in his day all the letters going back and forth. The חתם סופר Chasam Sofer was the son-in-law of רבי עקיבא איגר Rabbi Akiva Eger. The רבי עקיבא איגר Rabbi Akiva Eger he was well connected halakhically but not well connected politically. The חתם סופר Chasam Sofer was both. He was well connected both halakhically and politically. רבי עקיבא איגר Rabbi Akiva Eger he said to his son-in-law I've researched all the works of רבי צבי הירש קלישר Rabbi Tzvi Hirsch Kalischer my תלמיד talmid. It makes sense. I think we should go ahead with it. You have political connections. Can you help us with this matter to bring קרבנות korbanos on הר הבית Har Habayis? Now we're no longer under the Crusaders we're under the Ottomans. What was the response that the חתם סופר Chasam Sofer gave to his father-in-law after a request for bringing קרבנות korbanos? Next source שו\"ת חתם סופר יורה דעה Shut Chasam Sofer Yoreh Deah. יקרת קדשו הגיעני Yikrat kodsho higiani. Your letter arrived to me. ומה שכתב מורי וחמי Umah shekatav mori vachami הגאון נרו יאיר Hagaon nero yair לבקש Levakesh מסרי ירושלים Misarei Yerushalayim. You ask me to ask the rulers of Jerusalem ליתן רשות Liten reshus להקריב Lehakriv. Good question I'd be happy to do it but there's a technical problem. הוא קפדן גדול Hu kapdan gadol. He's a really annoying guy he's really strict like there's no way he's going to let it. כי הוא אמר לבל יקרב שם Ki hu amar leval yikrav sham he says no one can come close מי שאינו מאמונת ישמעאל Mi sheino me'emunas Yishmael if he's not Arabic Arab Islam. כי שם נבנה בית לעבודה שלהם Ki sham nivnah bayis la'avodah shelahem they've built their mosque there. ואומרים שאבן שתיה באמצע הכיפה Ve'omrim she'even shtiah be'emtza hakipah. ואומרים Ve'omrim they don't know for sure but that's what they say they claim the אבן השתיה Even Hashtiah is underneath there in the middle of the כיפה kipah. ולא יקרב שם איש זר Velo yikrav sham ish zar שאינה מאמונתם she'einah me'emunatam. But you see from here something amazing that according to רבי עקיבא איגר Rabbi Akiva Eger and according to חתם סופר Chasam Sofer there's no halakhic issue with bringing קרבנות korbanos. There's only a technical issue of the ruler of Jerusalem didn't allow. But they have no issue with the הלכה halakhah. He doesn't say what do you mean I should go and ask him? Where are the כהנים מיוחסים Kohanim meyuchasim? Where's the טומאה tumah? Where's the מזבח mizbeiach? Where's all the other many many issues that we're going to go through now one by one and see what the issues are and how to resolve them. But you see from the כפתור ופרח Kaftor Vaferach or you see from רבינו יחיאל Rabbeinu Yechiel Paris and you see from the חתם סופר Chasam Sofer רבי עקיבא איגר Rabbi Akiva Eger halakhically there's no issue. It's technical issues that we have to get through. Now we have to understand why there's no halakhic issue. In order to understand it and then how we're going to take that forward. Next source משנה בעדיות Mishnah Be'edu'os. Our goal now for the next few sources is to try and see what happened in בית שני Bayis Sheini. בית שני Bayis Sheini did they bring קרבנות korbanos before the בית המקדש Beis Hamikdash was built? Is that a concept? If so can we emulate that? Can we also bring קרבנות korbanos today even before the בית המקדש Beis Hamikdash is built or do we have to wait for the בית המקדש Beis Hamikdash? What did they do in בית שני Bayis Sheini? Let's look at that and see how that's relevant to us. So עדיות ח Edu'os Ches. אמר רבי יהושע שמעתי שמקריבים אף על פי שאין בית Amar Rabbi Yehoshua shamati shemakrivim af al pi she'ein bayis. So רבי יהושע Rabbi Yehoshua said you're allowed to bring קרבנות korbanos even if there's no בית המקדש Beis Hamikdash. ואוכלים קדשי קדשים אף על פי שאין קלעים Ve'ochlim kodshei kodashim af al pi she'ein kla'im even though you're not within the... designated area, you're allowed to eat קרבנות korbanos. קדשים קלים ומעשר שני אף על פי שאין חומה Kodashim kalim umasayer sheni af al pi she'ein choma. Why? שקדושה ראשונה קדשה לשעתה וקדשה לעתיד לבוא Shekedusha rishona kidsha lesha'ata vekidsha le'asid lavo. This is a big מחלוקת machlokes about whether the original קדושה kedusha extends. Now, it's a קולא kula and a חומרא chumra. If you say there's no קדושה kedusha nowadays, then there's also no problem to go onto הר הבית Har Habayis. So you can walk on הר הבית Har Habayis freely, there'd be no איסור כרת issur kares to go onto הר הבית Har Habayis because there's no קדושה kedusha nowadays. That's the קולא kula side of it. But the חומרא chumra side of it is, if there is קדושה kedusha, if there is קדושה kedusha, then you can't go onto הר הבית Har Habayis, but can you bring קרבנות korbanos? You have the obligation to bring קרבנות korbanos, the קדושה kedusha is still there, but can you? Maybe it's מעכב me'akev. Maybe you need the בית המקדש Bais Hamikdash, maybe you need the מזבח mizbe'ach, maybe there are certain factors involved that you can't do it. הלכה Halacha is לקולא lekula on the קרבנות korbanos aspect, לקולא lekula that there is קדושה kedusha and therefore we can be מיקל meikel to bring קרבנות korbanos. Very interesting. I didn't bring it here, but רב Rav צבי הירש קלישר Tzvi Hirsh Kalischer in his book דרישת ציון Drishas Tzion, he was presented with many many many questions. And a lot of the questions were, 'Yes, you resolved the opinions according to the majority opinions and we go after the רוב rov, okay. But there are minority opinions on questions that haven't been resolved הלכתית halachically, so you have to be careful for those too and if you're not...' So one of the questions that רב Rav צבי פסח פרנק Tzvi Pesach Frank from ירושלים Yerushalayim wrote to רב Rav קלישר Kalischer was, 'What about the fact that there's an opinion that says there's no קדושה kedusha nowadays?' If there's no קדושה kedusha nowadays, then you can't, you can't go up there, you can't bring קרבנות korbanos. So he said, 'That's not a problem. ממה נפשך miman nafshach. If there's קדושה kedusha, then we can bring. If we can't, then it's a במה bama. It's a במה bama, you're allowed to bring. If there's no קדושה kedusha, you could bring at the time of the במות bamos. That's not a problem.' I didn't bring that one here, but that was an interesting one that he resolved that point. Okay. What happened למעשה lema'aseh? זבחים דף סב Zevachim Daf Samech Bais. בשלמא בית מינכרא צורתו Bishlama bayis minchara tzurato. When they came to build the second בית המקדש Bais Hamikdash, they didn't have a problem regarding building the בית המקדש Bais Hamikdash because they knew how it looked. אלא מזבח Ella mizbe'ach, but they didn't have exact clear dimensions brought down of how the מזבח mizbe'ach was and they didn't know exactly where it was. So what are you going to do? Where are you going to build the מזבח mizbe'ach? What are the exact dimensions? How did they build it in בית שני Bayis Sheni? אמר רבי אלעזר Amar Rabbi Elazar, there was a spiritual נבואה nevuah that they saw that helped them out. Something miraculous, spiritual. ראו מזבח בנוי Ra'u mizbe'ach banui. They came onto הר המוריה Har HaMoriah and they saw a מזבח mizbe'ach. ומיכאל שר גדול עומד ומקריב עליו U'Michael sar gadol omed umakriv alav and they saw an angel, מיכאל Michael, who was there, and they saw 'Ah, that's where it is'. A little bit להבדיל lehavdil, but a little bit like when משה רבינו Moshe Rabbeinu had difficulty with the מנורה menorah, so השם Hashem showed him a מנורה menorah of אש eish. So too they had difficulty of knowing where the מזבח mizbe'ach is supposed to be, השם Hashem showed them a spiritual נבואה nevuah of where it is. Another opinion, רבי יצחק נפחא אמר Rabbi Yitzchak Nafcha amar, אפרו של יצחק ראו שמונח באותו מקום Efro shel Yitzchak ra'u shemunach be'oso makom. Again, a spiritual concept. Can't be literally because when that was was before בית ראשון Bayis Rishon, it can't be that it lasted all the way through, but there was some spiritual נבואה nevuah that they saw of the ashes of יצחק Yitzchak and they know. Third opinion, רבי ישמעאל בר נחמני אמר Rabbi Yishmael bar Nachmani amar, מכל הבית כולו הריחו ריח קטרת Mikol habayis kulo herichu rei'ach ketores. This is amazing. They walked around on הר המוריה Har HaMoriah with their nose and they were sniffing. קטרת Ketores. קטרת Ketores. Okay, that's good. One second. They got to a certain place, הריחו ריח אברים Herichu rei'ach evarim. They smelled suddenly flesh being burned. 'Ah, this is it! This is the place!' So they had, again, something miraculous, but they were able to follow their scent, the scent of smell and they discovered where it was. Today, if you go onto הר הבית Har Habayis and you follow your nose, you'll smell other things which aren't so pleasant. Not a good idea to do that. אמר רבה בר בר חנה אמר רבי יוחנן Amar Rabbah bar bar Chana amar Rabbi Yochanan, שלושה נביאים עלו עמהם Shlosha nevi'im alu imahem. So all that you just said now is very good, נבואה nevuah, but actually I want to tell you something much more down to earth and practical. It was נבואה nevuah but not something mystical like that. But rather there were נביאים nevi'im. We're talking about the אנשי כנסת הגדולה Anshei Knesses HaGedolah. חגי, זכריה ומלאכי Chaggai, Zechariah u'Malachi. You don't need spiritual things. You can have actual נבואה nevuah. There were נביאים nevi'im who came up with them from the גולה gola. אחד העיד להם על המזבח Echad he'id lahem al hamizbe'ach. One told them the dimensions of the מזבח mizbe'ach. אחד העיד להם על מקום המזבח Echad he'id lahem al mekom hamizbe'ach. One told them where it was. ואחד העיד להם שמקריבים אף על פי שאין בית Ve'echad he'id lahem shemakrivim af al pi she'ein bayis. The reason why in בית שני Bayis Sheni they were able to bring קרבנות korbanos was because they knew על פי נבואה al pi nevuah how it looked, where it was, and that's problematic for us. Because if we're going to use that source as our source that we're able to bring קרבנות korbanos nowadays, if someone here has seen מיכאל Michael burning קרבנות korbanos, speak to me privately afterwards, we'll go to the hospital. But normally we don't have נבואה nevuah and we don't have נביאים nevi'im. Right? So if the reason they were able to do it was because they knew exactly where it was based on נבואה nevuah, what are we going to do? We don't have the נבואה nevuah nowadays. How can we do that? So they brought that question to רב Rav קלישר Kalischer again. And he answered a brilliant answer. He said like this, this is for us. He said, what was the reason why in בית ראשון Bayis Rishon they needed נבואה nevuah to know where it was? Because שדה תחרש Sadeh techoresh, it was all plowed over. They destroyed the foundations of הר הבית Har Habayis. The whole thing was turned into a field. They couldn't see anything or anywhere. He said, but nowadays, when they did destroy the בית המקדש Bais Hamikdash, but they left הר המוריה Har HaMoriah... הר הבית Har Habayis intact. The dimensions exist. You can measure it. ת\"ק על ת\"ק Tak al Tak, 500 אמות Amos on 500 אמות Amos. We know where the Western Wall is. We know where the dimensions were while the בית המקדש Beis HaMikdash. We know the dimensions of everything. You just have to go and measure it. Not that רב קלישר Rav Kalisher himself went to measure it, because he never made it to ארץ ישראל Eretz Yisrael, unfortunately. But he said, I'm going to do my work. Later on, תלמידי חכמים Talmidei Chachamim will come and they'll do more research and more work. But this is something which can be clarified. So yes, at the time of בית ראשון Bayis Rishon they needed נבואה Nevuah to know exactly where it was because there was no בית Bayis. But now there is the רצפה Ritzpa, the floor is there. The dimensions we know. We know where everything is. There's no problem nowadays to know the מקום המזבח Makom HaMizbeach in our days. That's how רב קלישר Rav Kalisher answered that question. Next source. I just brought the רמב\"ם Rambam that proves the point that we said earlier. לפיכך מקריבים קרבנות כולן אף על פי שאין בית בנוי Lefichach makrivim korbanos kulan af al pi she-ein bayis banuy. So he brings in הלכות בית הבחירה Hilchos Beis HaBechira, the רמב\"ם Rambam brings this הלכה להלכה למעשה halacha l'halacha lema'aseh. You don't have to wait for the בית המקדש Beis HaMikdash, you can bring קרבנות korbanos even before then. Next source. There was another claim that the פוסקים Poskim brought to רב קלישר Rav Kalisher to say you can't do it. And they said, you know, there's a curse that הקדוש ברוך הוא Hakadosh Baruch Hu said that He doesn't want our קרבנות korbanos. He doesn't want to smell our קרבנות korbanos. And the קרבנות korbanos are ריח ניחוח rei'ach nichoach. That means you're only supposed to bring them if they bring pleasure to הקדוש ברוך הוא Hakadosh Baruch Hu. But nowadays, we've sinned and we're not pleasant in the eyes of השם Hashem. How do you know that the time has come to uproot that curse? Maybe it's not yet the time. So I didn't see the רב קלישר Rav Kalisher answer that question directly, but the נציב Netziv does in the book העמק דבר Ha'amek Davar on the פרשה Parsha. נציב על דברים Netziv al Devarim, שבזה המשך היו אסורים להקריב כל הקרבנות she-be-zeh hemshech hayu asurim le-hakriv kol ha-korbanos. The curse of this פסוק pasuk said meant that they weren't allowed to bring קרבנות korbanos anymore. שכתיב בהם ריח ניחוח She-kasiv ba-hem rei'ach nichoach. As it says ריח ניחוח rei'ach nichoach, and it's no longer ריח ניחוח rei'ach nichoach. As the פסוק pasuk says והשימותי את מקדשיכם ולא אריח בריח ניחוחכם va-hashimoti es mikdashechem v'lo ari'ach b'rei'ach nichoachachem. I've destroyed the בית המקדש Beis HaMikdash, I don't want to smell the smell, don't bring קרבנות korbanos. Says the נציב Netziv, היינו אפילו בזמן שאפשר להקריב שיהיה מזבח hainu afillu b'zman she-efshar le-hakriv she-yihiyeh mizbeach. Even if there would be a מזבח mizbeach, let's take away the issue of where the מזבח mizbeach is. Even if there would be a מזבח mizbeach, הקדוש ברוך הוא Hakadosh Baruch Hu says, I don't want it. מכל מקום קיים לא יהיה לריח ניחוח וממילא אסור להקריב Mi-kol makom kayam lo yihiyeh le-rei'ach nichoach u-meila asur le-hakriv. And that's a new reason why it's אסור assur, not because you don't know where it is, but because it's not ריח ניחוח rei'ach nichoach. Says the נציב Netziv, זולת פסח שאינו קרב לריח ניחוח zulass Pesach she-eino karev le-rei'ach nichoach. That's true for all the קרבנות korbanos that it says about them ריח ניחוח rei'ach nichoach. And that's why it's a good קשיא kasha on רב קלישר Rav Kalisher. Meaning, you can't bring other קרבנות korbanos. But regarding קרבן פסח Korban Pesach, you can. And we can see one by one all the questions that do exist and some of them are authentic and are relevant, but regarding קרבן פסח Korban Pesach, they're all good. ווייטער Weiter, שאלת יעב\"ץ She'elat Yavetz. This is the continuation of the שאלת יעב\"ץ She'elat Yavetz we saw before. כמה מעליא הך שמעתא ליתובא דעתא ולתירוצי אחריתא Kamma maila hach sham'ata l'yituvah da'ata u-l'tirutzei achrita. I'm so excited about this whole סוגיא sugya that we're learning and what the כפתור ופרח Caphtor V'Ferach brought, and I want to go and use it to answer another question. ויתיישב עוד דבר נמצא לרבן גמליאל ומוסף במבוכה V'yisyashev od davar nimtza l'Rabban Gamliel u-musaf bi-mevucha. I have a question regarding רבן גמליאל Rabban Gamliel, which I never really resolved, but now that you said this סוגיא sugya of being able to bring קרבנות korbanos, it resolves something for me. כי הלא משנה שלמה שנינו ריש פרק ז' דפסחים Ki halo mishna shleimah shaninu reish perek zayin de-Pesachim, which I brought in the next source, מעשה ברבן גמליאל שאמר לטבי עבדו צא וצלה לנו את הפסח על האסכלא Ma'aseh b'Rabban Gamliel she-amar l'Tavi avdo tze u-tzle lanu es ha-Pesach al ha-askala. רבן גמליאל Rabban Gamliel said to his servant טבי Tavi, go and bring the קרבן פסח Korban Pesach for us and roast it on the אסכלא askala. Now he says, but he doesn't say how he knows, he says וזה בלי ספק רבן גמליאל דיבנה v'zeh bli safek Rabban Gamliel d'Yavneh. Some of you have a history lesson now. There were two רבן גמליאל Rabban Gamliels. There was one רבן גמליאל Rabban Gamliel in the time of the בית המקדש Beis HaMikdash. There was another רבן גמליאל דיבנה Rabban Gamliel d'Yavneh, right? רבן גמליאל Rabban Gamliel who founded כרם ביבנה Kerem B'Yavneh. He was the first נשיא Nasi of יבנה Yavneh. So he was after the destruction of the בית המקדש Beis HaMikdash. This רבן גמליאל Rabban Gamliel over here, the שאלת יעב\"ץ She'elat Yavetz says, no doubt about it, this was the רבן גמליאל דיבנה Rabban Gamliel d'Yavneh. And if that's true, then we've got a source to show that they brought קרבנות korbanos after the destruction of the בית המקדש Beis HaMikdash. But if it's the first רבן גמליאל Rabban Gamliel, then there's no source. How do you know? He just said it's obvious, but how does he know? So look at this. First of all, the גמרא Gemara that he brings. מתניתין כיצד צולין את הפסח Matnisin ketzad tzolin es ha-Pesach. How do you roast the פסח Pesach? And then here's the source. אין צולין את הפסח לא על השיפוד ולא על האסכלא Ein tzolin es ha-Pesach lo al ha-shipud v'lo al ha-askala, right, metal on the inside could cause it to roast differently, improperly. אמר רבי צדוק Amar Rabbi Tzadok, מעשה ברבן גמליאל שאמר לטבי עבדו צא וצלה לנו את הפסח על האסכלא Ma'aseh b'Rabban Gamliel she-amar l'Tavi avdo tze u-tzle lanu es ha-Pesach al ha-askala. So you see this is רבן גמליאל Rabban Gamliel and טבי Tavi. How do you know which one it is? Look at this amazing source. בבא קמא ע\"ד Bava Kamma Ayin Dalet. You ready for this? מצאו לרבי יהושע Matza'o l'Rabbi Yehoshua. This is a totally different סוגיא sugya, not where the סוגיא sugya is. רבי יהושע Rabbi Yehoshua and רבן גמליאל Rabban Gamliel met. אמר לו אי אתה יודע שטבי עבדי יצא לחירות Amar lo iy ata yode'a she-Tavi avdi yatza l'cherus? You want to know where my servant is, טבי Tavi? Don't you know that I freed him? אמר לו למה Amar lo lama? Why did you free him? There's a halachic prohibition of freeing servants. Why did you free your servant? אמר לו שסימיתי את עינו Amar lo she-simati es eino. No, I didn't want to, it wasn't intentional, but I took out his eye. אמר לו Amar lo: אין בדבריך ein bidvareicha כלום klum. That doesn't matter. The fact that you say you took out his eye, that doesn't free תבי Tavi your servant. Why? אין לו עדים Ein lo edim. He doesn't have servants. Only if there's servants that saw that the eye was taken out, then the servant goes free. Here there's no... sorry, if there's עדים edim. Here there's no עדים edim, it doesn't go free. But that's the discussion in of itself. Who's talking over here? רבן גמליאל Rabban Gamliel, תבי Tavi, and רבי יהושע Rabbi Yehoshua. Who was רבי יהושע Rabbi Yehoshua? The בן זוג ben zug of רבן גמליאל Rabban Gamliel after חורבן בית המקדש Churban Beit Hamikdash. The discussion between יהושע Yehoshua and רבן גמליאל Rabban Gamliel, that was רבן גמליאל Rabban Gamliel דיבנה d'Yavneh. So here you see explicitly that the discussion of תבי עבדו Tavi avdo, תבי Tavi is the... רבן גמליאל Rabban Gamliel who was the בן זוג ben zug of רבי יהושע Rabbi Yehoshua. Maybe that's why the יעב\"ץ Ya'avetz he said אין ספק ein safeik, בלי ספק bli safeik that's referring to רבן גמליאל Rabban Gamliel. So we see from here a proof that you can bring קרבנות korbanot after the destruction of the... at least קרבן פסח korban pesach after the destruction of the בית המקדש Beit Hamikdash as they did after בית שני Bayit Sheni. And that supports what we said before about the place, because there the floor wasn't destroyed so they knew where it was. The next source just talks about the source of קרבן פסח korban pesach. The next source, the last one on the page, this is I said I'll get back to it. קרבן ציבור Korban tzibbur, we said טומאה הותרה בציבור tumah hutrah b'tzibbur. But what about a קרבן פסח korban pesach? It's not necessarily a קרבן ציבור korban tzibbur. So where do we know it from? דבר אל בני ישראל לאמר: איש איש כי יהיה טמא לנפש או בדרך רחוקה עשה פסח לה' Daber el b'nei yisrael leimor: ish ish ki yihyeh tamei l'nefesh o b'derech rechokah asah pesach l'Hashem. So פסח שני pesach sheni, it says a funny phrase: איש איש ish ish. Why does it say the word איש ish twice? Just say איש ish. If he was far away, why איש איש ish ish? Next page, פסחים דף סו Pesachim daf samech vav. פסח גופיה מנלן Pesach gufei minalan? Where do we know a קרבן פסח korban pesach itself, that you can bring in the site of טומאה tumah because it doesn't have the regular rule of a קרבן ציבור korban tzibbur where we have the rule of טומאה הותרה בציבור tumah hutrah b'tzibbur? אמר רבי יוחנן דאמר קרא Amar Rabbi Yochanan d'amar kra: איש איש ish ish. It says the word איש ish twice. כי יהיה טמא לנפש ki yihyeh tamei l'nefesh. איש Ish נדחה nidchah לפסח שני l'pesach sheni. An individual who's טמא tamei, we push off until פסח שני pesach sheni. ואין ציבור נדחין לפסח שני V'ein tzibbur nidchin l'pesach sheni, אלא עבדי בטומאה ela avdi b'tumah. This is the source where פסח שני pesach sheni even though it's not a קרבן ציבור korban tzibbur, but nevertheless it has a special halakhic rule based on that extra פסוק pasuk in the תורה Torah, איש איש ish ish, to teach you that so regarding קרבן פסח korban pesach, we've resolved the issue of טומאה הותרה בציבור tumah hutrah b'tzibbur even for קרבן פסח korban pesach there's no problem bringing it nowadays. The רמב\"ם Rambam פוסק paskens that also, that's the next source. Okay, now we're getting to the big סוגיא sugya we haven't addressed yet. What about כהנים kohanim? What about כהנים kohanim? And with כהנים kohanim there's two different issues. One issue is who's a כהן kohen? Are you a כהן kohen? How do you know? I don't know, he says a כהן kohen. חזקה Chazakah! Ah, חזקה chazakah! חזקה Chazakah. Are you a מיוחס meyuchas? Do you have a document that says that your father is a כהן kohen and his father is a כהן kohen with testimony of all those people that goes all the way back to the סנהדרין Sanhedrin or to the מזבח mizbeach? No one has that nowadays. So there's no כהנים מיוחסים kohanim meyuchasim. How can they do ברכת כהנים birkat kohanim? פדיון הבן pidyon haben? Ah, good question. How can they do פדיון הבן pidyon haben? How can they do דוכנ'ן duchnen? How can they do פדיון הבן pidyon haben? Good question. So what is the definition of a כהן kohen? What's the standard of a כהן kohen? And what do we consider כהנים חזקה kohanim chazakah today? כהן חזקה Kohen chazakah, what level is that? That's the next סוגיא sugya we're going to learn now. The רמב\"ם Rambam is מחמיר machmir. Next source in the רמב\"ם Rambam. כל כהנים בזמן הזה חזקה הם כהנים Kol kohanim bazman hazeh chazakah hem kohanim. Today's כהנים kohanim are only כהנים kohanim out of a חזקה chazakah, but they're not מיוחסים meyuchasim. ואין אוכלין אלא בקדשי גבול V'ein ochlin ela b'kodshei gvul, תרומה של דבריהם trumah shel divreihem. אבל תרומה של תורה וחלה של תורה אין אוכל אותה אלא כהן מיוחס Aval trumah shel torah v'challah shel torah ein ochel otah ela kohen meyuchas. Now we're in trouble now. At least regarding eating. Didn't say regarding serving. Regarding eating. A כהן kohen can't eat. Did you use the תרומה trumah from the קיבוץ kibbutz? We're allowed to burn it. We're allowed to burn it, but not to eat it. Okay, פשיטא peshita, that hasn't affected us so far. ואיזהו כהן מיוחס? כל שהעידו לו שני עדים שהוא כהן בן פלוני כהן ופלוני בן פלוני כהן עד איש שאינו צריך בדיקה והוא כהן ששימש על גבי המזבח V'eizehu kohen meyuchas? Kol she-heidu lo shnei edim she-hu kohen ben ploni kohen u-ploni ben ploni kohen ad ish she-eino tzarich bdikah v'hu kohen she-shimesh al gabei hamizbeach. A כהן מיוחס kohen meyuchas only is one who's got עדות eidus all the way back to the מזבח mizbeach or the סנהדרין Sanhedrin. So there's a כהן kohen in שנה ג shanah gimmel, Simcha Katz, and he's holding in every סוגיא sugya in the world ever. So I asked him about this רמב\"ם Rambam, I said are there any כהנים מיוחסים kohanim meyuchasim nowadays, and what do they say about the רמב\"ם Rambam who says that? So he immediately went and took off the shelf over there a שו\"ת הרמב\"ם Shut ha-Rambam where the רמב\"ם Rambam says more explicitly, not only regarding eating, but even regarding עבודה avodah, that only כהנים מיוחסים kohanim meyuchasim can serve. This doesn't say regarding עבודה avodah, it only says regarding eating. He showed me in the שו\"ת הרמב\"ם Shut ha-Rambam that even regarding עבודה avodah you need a כהן מיוחס kohen meyuchas. The רמב\"ם Rambam is not on our side of bringing קרבן פסח korban pesach today. Okay. But you said, okay, if that's the case, how can they make a ברכה bracha when they do דוכנ'ן duchnen? How can they do פדיון הבן pidyon haben? That question was asked by the ש\"ך Shach regarding פדיון בכור pidyon bechor. I didn't bring the ש\"ך Shach, but I brought the ערוך השולחן Aruch HaShulchan who responds to the ש\"ך Shach. Get ready for this. ראיתי מי שכתב Ra'iti mi she-katav, he doesn't say his name but it's the ש\"ך Shach, דבזמן הזה כיוון שאין לנו יחוסי כהונה ראוי לכל כהן לחוש d'bazman hazeh keivan she-ein lanu yichusei kehunah ra'ui l'chol kohen lachush... שמא אינו כהן shema eino kohen. כהנים Kohanim, they don't know they're כהנים Kohanim? ויחזיר המעות ve-yachzir ha-ma'ot. You have to give the money back. If you did פדיון הבן pidyon ha-ben, you have to give the money back. And not only that, ואכן הוא חייב בפדיון הבן ve-akhein hu chayav be-pidyon ha-ben. And even the כהן kohen needs פדיון הבן pidyon ha-ben because maybe he's not a כהן kohen and maybe he needs a פדיון הבן pidyon ha-ben also. ויפרוש לעצמו ve-yifrosh le-atzmo, so he can separate it and take it from himself. ולדעתי אסור לשמוע דברים כאלו u-le-da'ati asur lishmo'a devarim ka-elu, says the ערוך השולחן Aruch HaShulchan against the ש\"ך Shakh. It's forbidden to say these words or hear these words. לקטין את המעלת כהונה le-katin et ha-ma'alat kehuna, to go against the כהנים Kohanim nowadays, ואתי לזלזולי חס ושלום לומר כן ve-ati le-zilzulei chas ve-shalom lomar kein. They're going to degrade what כהונה kehuna is. חס ושלום chas ve-shalom. הרי אפילו כשעלה עזרא מבבל לכל הכהנים היה כתב ייחוס ולמקצתם לא נמצא ראיה חזקה כהונה שלהם harei afilu keshe-ala Ezra mi-Bavel le-khol ha-kohanim haya ktav yichus u-le-miktzatam lo nimtza re'aya chazaka kehuna shelahem. And with all that, אמר להם נחמיה amar lahem Nechemya, הרי אתם בחזקתכם harei atem be-chezkatechem. כמו שאכלתם בגולה תרומה כך תאכלו גם עתה kemo she-achaltem ba-gola teruma kach tochlu gam ata. You see that עזרא Ezra allowed not only those כהנים Kohanim but even the other כהנים Kohanim who were only כהני חזקה kohanei chazaka to eat. And he goes on, אין כהנים כלל כתב ייחוס ein kohanim klal ktav yichus nowadays. וכיוון שכולם אין כתב ייחוס אין כאן ריעותא כלל u-keivan she-kulam ein ktav yichus ein kan re'uta klal. Listen to the ערוך השולחן Aruch HaShulchan, that's very, very important. What was the reason why in the time where did this idea of כהן ייחוס kohen yichus come from? It comes from עזרא Ezra ונחמיה Nechemya, that they looked for כהן ייחוס kohen yichus for the people coming back from בבל Bavel. What's the reason why they did that? Surely there's a הלכה דאורייתא halacha de-oraita that we follow חזקה chazaka, and that's a דין דאורייתא din de-oraita. And therefore a כהן חזקה kohen chazaka is just the same as any other חזקה chazaka in the תורה Torah. It's a דין דאורייתא din de-oraita, it should be valid. What's the reason why? Because there they intermarried. In the time of בבל Bavel, they intermarried. And it was only four generations, sometimes maybe even just two generations. And if they didn't have a כתב ייחוס ktav yichus, then there's a ריעותא re'uta. Why don't you know? It was just seventy years ago. There were people who were standing here today, in the time of עזרא Ezra ונחמיה Nechemya, who saw כהנים Kohanim on the בית המקדש Beit HaMikdash. You could have someone still alive testifying about who your father was. How do you not have כתב ייחוס ktav yichus? So in those days where, A, they intermarried, that's the negative, and B, there's no reason why they shouldn't have ייחוס yichus, that's when עזרא Ezra was מקפיד makpid that the כהנים Kohanim need to be כהנים מיוחסים kohanim meyuchasim as an extra מעלה ma'ala. But halachically, there's no problem. And that's what he goes to say and therefore he's against the ש\"ך Shakh and says there's no problem at all, וחלילה חלילה לעשות כן ve-chalila chalila la-asot kein. And just to support that idea, the חתם סופר Chatam Sofer, אם כן לפי עניות דעתי לא צריכים לכהן מיוחס im kein lefi aniyut da'ati lo tzrichim le-khohen meyuchas. This is the חתם סופר Chatam Sofer. He says, which is against the רמב\"ם Rambam, just to point out, right? That's the רמב\"ם Rambam's opinion. But we see that the later פוסקים poskim didn't, weren't חושש choshesh for the רמב\"ם Rambam. לעניות דעתי לא צריכים כהן מיוחס ונאכל שם מן הפסחים le-aniyut da'ati lo tzrichim kohen meyuchas ve-nochal sham min ha-psachim, says the חתם סופר Chatam Sofer, על כל פנים שהוא הותר טומאה בציבור בערב פסח al kol panim she-hu hutar tum'a be-tzibur be-erev pesach, ולא צריך לשקלים ולא לכהן גדול ve-lo tzarich li-shkalim ve-lo le-khohen gadol, all the other issues also, and we can eat it. So regarding the issue of כהן מיוחס kohen meyuchas, there's no problem. Now I wanted to show, I was going to bring in this source and I was busy making my source sheet this morning on the computer and הרב פינקלשטיין Rav Finkelstein came in and I said to him, there's no חזון איש Chazon Ish not on ספריא Sefaria and not on בר אילן Bar Ilan. It's really annoying. You want to bring a חזון איש Chazon Ish, you're making a source sheet, they don't have the חזון איש Chazon Ish. So he said, he said, you can see on HebrewBooks. But HebrewBooks is really annoying, it's like you have to photocopy the page and you have to bring it. And then he said, well what do you want to bring the חזון איש Chazon Ish for? I said, I want to bring the חזון איש Chazon Ish to prove that we can bring קרבן פסח korban pesach nowadays. So he said, look, if you want to bring the חזון איש Chazon Ish for that, that's not so powerful that it's on a page. I could print out the source on a page. You have to bring the ספר sefer and you open the ספר sefer and you read it from the חזון איש Chazon Ish inside. That's much more powerful. So I said, that's a win-win. I can't find it on ספריא Sefaria or בר אילן Bar Ilan anyway, and it's going to be much more powerful. So here is the חזון איש Chazon Ish, right, authentic, real, חרדי Charedi, yeah, traditional, like not looking for changing things and new things. And this is, okay, we read inside, this is the חזון איש Chazon Ish regarding ייחוסי כהונה yichusei kehuna, that's the topic that we're discussing. משה Moshe, are you a כהן kohen? I hope so. That's a good answer. Very good. So חזון איש Chazon Ish discussing like who's a כהן kohen nowadays, how can we be sure כהנים Kohanim are כהנים Kohanim? And he goes from there on to קרבנות korbanot. And this is חזון איש סימן ב' סעיף קטן ז' Chazon Ish Siman Bet se'if katan Zayin, and it's a long piece. I'm just going to read the relevant part near the end. Okay, ולכן ve-lachen, ready for this? This is nowadays, yeah, not חתם סופר Chatam Sofer and רבי עקיבא איגר Rabbi Akiva Eiger, which there's no reason to differentiate between those days and nowadays, but this is ממש mamash nowadays. ולכן בזמן הזה ve-lachen ba-zman ha-zeh, therefore nowadays, אי איתיהיב רשות i ityihiv reshut, if we will be given permission, meaning politically, to go up there, להקריב קרבן פסח אין לבטל le-hakriv korban pesach ein le-vatel, don't cancel it, לא בשביל כהן מיוחס lo bishvil kohen meyuchas, and then other issues as well. ושמענו שדנו בזה ראשונים ואחרונים u-shamanu she-danu be-ze rishonim ve-achronim, ועוד דנו משום חסרון תכלת לאבנט ve-od danu mishum chesron techelet le-avnet. I'm not, I was going to go into that now but time is short. The next thing I was gonna go into was בגדי כהונה Bigdei Kehunah, but we learn in זבחים Zevachim that בגדי כהונה מעכב Bigdei Kehunah me'akev. Right? בזמן שכהונתם עליהם Bizman she'kehunatam aleihem, only when they're wearing the בגדי כהונה Bigdei Kehunah are they called כהנים kohanim. So what about בגדי כהונה Bigdei Kehunah nowadays? Do they count, do they not count? So there's no reason why they wouldn't count, because even טומאה tumah is דחויה duchya, but there's a question of like what is exactly the בגדי כהונה Bigdei Kehunah. So most of them is not a problem, we know what they are, but the problematic is the אבנט avnet, that the belt had colors. Even if it doesn't say in the Torah that it had colors, but there's a מסורה mesorah that it had colors. And the colors that the belt had was included תכלת tcheilet, מחלוקת machloket about תכלת tcheilet today, and ארגמן argaman, מחלוקת machloket between the רמב\"ם Rambam and the ראב\"ד Ra'avad about what ארגמן argaman exactly is. So without going into the whole סוגיא sugya, although I did bring some sources here on the page, the חזון איש Chazon Ish says I'm not bothered by that either. דנו בחסרון תכלת באבנט danu b'chisron tcheilet b'avnet, some people had a debate what תכלת tcheilet is exactly, doesn't bother me, and therefore, if we'll have a mission nowadays we'll bring it. A small anecdote, the לובאביטשער רבי Lubavitcher Rebbe in 1967 forbade חסידי חב\"ד Chassidei Chabad from being in the old city of ירושלים Yerushalayim for ערב פסח Erev Pesach. He said nowadays there's a חיוב chiyuv of קרבן פסח Korban Pesach and there's nothing holding us back and you should do it. And if technically you're not able to do it, then you're not allowed to be there. You have to leave. And for eight years, from 67 until 74-5, then it was forbidden for חבּ״ד Chabad to be there. And then in, I think it was 1975, then he saw, the לובאביטשער רבי Lubavitcher Rebbe saw, that the government are never gonna allow it, like this is not gonna happen, they're never gonna allow קרבן פסח Korban Pesach to take place. So he said you're אנוס annus, because we can see it's not gonna happen, and he allowed חבּ״ד Chabad to be in the old city on ערב פסח Erev Pesach again. But like the חזון איש Chazon Ish who said that the only thing holding you back is they don't let you, but if they would let you then you should do it. A final sources, I'm skipping the next ones but you can read them yourself, that talks about the מקום המזבח makom hamizbeach, how do you know exactly where it is? We discussed that already and there's other interesting ideas about מחוסר בגדים mechusar begadim, I just mentioned that דרך אגב derech agav. Second last source, שו\"ת חתם סופר Shut Chatam Sofer. So this is the חתם סופר Chatam Sofer still discussing the same topic: והנה מבגדי כהונה לא שאלו כי פשוט שאין כהאי גוונא מעכב ונוכל להקריב בלעדו V'hinei mibigdei kehunah lo sha'alu ki pashut she'ein k'hai gavna me'akev v'nuchal l'hakriv bil'ado. חתם סופר Chatam Sofer says like the חזון איש Chazon Ish said, well other way around, חזון איש Chazon Ish said like the חתם סופר Chatam Sofer said, that the בגדי כהונה Bigdei Kehunah is not מעכב me'akev. So למעשה l'ma'aseh, למעשה l'ma'aseh, there is a מחלוקת machloket and there are different opinions on each side. But I wanted to show that there is a very valid and well-grounded מסורה mesorah that we're able to bring קרבן פסח Korban Pesach today, from Rabbi Yechiel of Paris through to רב Rav Tzvi Hirsch Kalischer with the support of Rabbi Akiva Eiger, the חתם סופר Chatam Sofer, and the חזון איש Chazon Ish all the way through. The only thing holding us back, according to the חתם סופר Chatam Sofer, Rabbi Akiva Eiger, and the חזון איש Chazon Ish, is permission to go up. And that's in our hands, mean not in our hands, but it's within the ability of מדינת ישראל Medinat Yisrael today to say we're gonna do it. The Palestinian Authority is why they're gonna say that, and that's why they're making a decree, we say this is not allowed, not allowed, but we should be preparing ourselves because there's nothing halachically holding us back other than the ability to go. Okay, good, we got to the end.