Is Har HaBayit really permitted once you go to the mikveh? Everything depends on one question: where exactly was the Azara? Rabbi Shay Tahan continues the sugya of Har HaBayit, with the sources on both sides.

• The basics: the three machanot (Parashat Nasso, Rashi, Zevachim 116b). After a kosher tevila one may enter Machane Leviya (Har HaBayit), but a tamei met may not enter the Azara, and without a Para Aduma we are all tamei met. The Chel and Ezrat Nashim are derabanan.
• The Binyan Tzion and the Malbim: "Leshichno tidreshu" - a mitzva to search for the place of the Mikdash.
• The Rambam and the Raavad: "kedusha rishona kidsha l'shata v'kidsha l'atid lavo".
• The Radbaz: Even HaShtiya is under the Dome of the Rock "bli safek" - the main source of those who go up (brought by the Chida and the Shaarei Teshuva). But the Radbaz seems to contradict himself, since he calls the Kotel HaMaaravi the wall of the Azara.
• The Kotel: the Chazon Ish stayed 11 amot away; touching the Kotel and putting notes in it (Rav Shlomo Zalman: the minhag is to permit).
• The Gemara in Zevachim 54b: David and Shmuel wanted to build on the highest point, Ein Eitam, but "bein ktefav shachen" - the Mikdash was 23 amot lower (Yoma 31a). So the highest point of the mountain is not the place.
• Yechezkel's "al rosh hahar" refers to the third Beit HaMikdash (Metzudot, Malbim, Merkevet HaMishneh).
• Even HaShtiya: the Bartenura, the Chatam Sofer, the Ben Yehoyada and Derech HaKodesh all write "yesh omrim" - no one has a mesora. A stone (even) is not a rock (sela).
• The case for the south: Yechezkel ("kemivne ir minegev") and Rashi, the Kaftor VaFerach (the Chulda gates and Sha'ar Shushan), the Tzemach Tzedek, and Rav Sternbuch (Teshuvot VeHanhagot 3:39). If so, the southern route people use may pass right over the Azara.
• The Minchat Yitzchak: further problems - tevul yom, and today we may all be like zavim (Chazon Nachum).

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