 |
| Art: Alex Levin |
From the talks of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson
A Building of the Heavens or of the Earth
There is a classic difference of opinion between our Rabbis regarding the construction of the Third Beis HaMikdash. The Rambam states [1] that the Beis HaMikdash will be built by man, more specifically by Mashiach. Indeed, its construction will be one of the signs of Mashiach’s advent.
Rashi, [2] by contrast, explains that the Beis HaMikdash has already been constructed by G‑d and exists in the Heavenly realms, waiting for the time when it will descend to the earth. For the Third Beis HaMikdash will be “the Sanctuary of G‑d, established by Your hands.” [3] When the setting within the world is appropriate, this Heavenly structure will descend and become an actual reality within our material world.
Each of these views is based upon sources in the works of our Sages. [4] There is, however, a unique historical point which supports the Rambam’s position. Our Sages relate [5] that in the era of Rabbi Yehoshua ben Chananiah, the Romans granted the Jews permission to rebuild the Beis HaMikdash. Joyous at the opportunity they were granted, our people rushed to begin the preparations for building only to have the project thwarted by the intervention of the Samaritans. What is significant, however, is that they planned to build the Beis HaMikdash through their own efforts; they did not wait for it to descend from the heavens.
Will We Be Worthy?
This account can, however, be reconciled with Rashi’s view. To explain: Our Sages [6] note the apparent contradiction between two verses describing the coming of Mashiach. One verse states:[7] “Behold, one like a son of man came on the clouds of heaven.” It is, however, also written: [8] “Your king will come... like a poor man riding on a donkey.” In resolution, our Sages explain that if the Jews are found worthy, Mashiach will come “on the clouds of heaven”; if they do not merit, he will come “like a poor man riding on a donkey.” Similarly, in other contexts, our Sages describe one course for the Redemption if the Jews’ conduct is meritorious, and another, if, heaven forbid, such merits are lacking. [9]
In the present context as well, it can be explained that the ultimate conception of the Beis HaMikdash is a Heavenly structure to descend from above. If, however, the Jews are not worthy of such a sanctuary, the Beis HaMikdash will still return in the Era of the Redemption. It will, however, be a structure built by man, and not by G‑d.
On this basis, we can also resolve the difficulty cited above. When the Romans granted the Jews the opportunity to rebuild the Beis HaMikdash, the people must have been somewhat disappointed that the Beis HaMikdash did not descend from heaven. Nevertheless, the realization that they had not been found worthy of a heavenly structure did not dampen their enthusiasm for building a sanctuary to the fullest extent of their human potential. [10]
Concrete Elucidation of Yechezkel’s Prophecies
Another possible resolution can be offered based on the Rambam’s statements shortly after the beginning of Hilchos Beis HaBechirah: [11]
The structure which Shlomo built is already described in the [Book of] Melachim. Similarly, the structure which will be constructed in the future era [is described in the Book of] Yechezkel. Nevertheless, the description there is not explained or elucidated.
[Therefore,] the people who constructed the Second [Beis HaMikdash] in the time of Ezra, built it according to the [basic] design [employed by] Shlomo, incorporating the elements which were explicitly detailed by Yechezkel.
It can be explained that Mashiach will lead the people in the construction of those dimensions of the Beis HaMikdash which can be grasped by human intellect. Afterwards, since the dimensions of Yechezkel’s prophecies which we cannot comprehend will be left incomplete, they will be revealed from Heaven by G‑d.
When That Which is Hidden Will Emerge
Another approach to reconcile Rashi’s view and that of the Rambam is based on our Sages’ interpretation of the verse, “Her gates sank in the earth.” [12] Our Sages relate [13] that the gates of the Beis HaMikdash were fashioned at the order of King David. This endowed them with an eternal invulnerability. [14] When the Babylonians laid waste to the Beis HaMikdash, the gates were not destroyed. Instead, they were swallowed by the earth.
In the Era of the Redemption, the entire Beis HaMikdash will descend from the heavens with the exception of the gates, which will ascend from the earth. Mashiach will then connect the gates to the Beis HaMikdash. Our Sages explain [15] that connecting the gates to a building is considered as equivalent to the construction of the entire edifice.
Adding Divine Perfection to Human Effort
Moreover, it can be explained that the two conceptions are, in no way, contradictory. Building the Beis HaMikdash is a mitzvah incumbent on the Jewish people. [16] In the Era of the Redemption, when it will become possible to fulfill all the mitzvos, we will also be obligated to rebuild the Beis HaMikdash. Within that structure which man will erect, however, will descend and be enclothed “the Sanctuary of G‑d,” which is waiting in the heavens.
Mankind is obligated to create a Sanctuary for G‑d within the context of our material world. After that is completed to the fullest extent of our human potential, the inner essence of the Beis HaMikdash will be revealed — that it is “the Sanctuary of G‑d,” possessing a dimension of perfection which utterly surpasses any possible work of mortal man.
* * *
May we witness the actual resolution of this issue in the immediate future, with the coming of the Redemption and the rebuilding — or the descent — of the Beis HaMikdash. “And then, the offering of Judah and Jerusalem will be pleasing to G‑d, as in the days of old and as in bygone years.”[17]
Adapted from Likkutei Sichos of the Lubavitcher Rebbe Menachem Mendel Schneersohn, Vol. XI, p. 98; XVIII, p. 418-419; Vol. XXVII, p. 205.
FOOTNOTES
1. Mishneh Torah, Hilchos Melachim 11:1,4.
2. Sukkah 41a, Rosh HaShanah 30a. See also Tosafos, Sukkah, loc. cit.
3. Shmos 15:17.
4. The Rambam’s view appears based on the Jerusalem Talmud, Megillah 1:11, Pesachim 9:1, Vayikra Rabbah 9:6, and Bamidbar Rabbah, 13:2. Rashi’s view has its source in the Midrash Tanchuma, Pekudei, sec. 11, the Zohar I, 28a, and other texts.
5. Bereishis Rabbah 64:10.
6. Sanhedrin 98a.
7. Daniel 7:13.
8. Zechariah 9:9.
9. See the essay “Two Periods Within the Era of the Redemption,” in the text I Await His Coming, which discusses this issue at length.
10. Significantly, in the era of Rabbi Yehoshua, there was no particular individual distinguished as Mashiach. Nevertheless, the people planned to build the Beis HaMikdash. It was only in a later generation that it was revealed that it would be Mashiach who would build the Third Beis HaMikdash.
11. Hilchos Beis HaBechirah 1:4. See the essay “How We Can Build the Beis HaMikdash” which elaborates on this concept.
12. Eichah 2:9.
13. Bamidbar Rabbah 15:13, Eichah Rabbah on the verse cited.
14. Sotah 9a.
15. See Bava Basra 53b; see also Shaarei Zohar to Sukkah 41a.
16. Hilchos Beis HaBechirah 1:1. See also the conclusion of the discussion of the positive mitzvos in Sefer HaMitzvos, which states that building the Beis HaMikdash is an obligation incumbent on the Jewish people as a communal entity.
17. Malachi 3:4.
Original Article: Chabad.org
Each of these views is based upon sources in the works of our Sages. [4] There is, however, a unique historical point which supports the Rambam’s position. Our Sages relate [5] that in the era of Rabbi Yehoshua ben Chananiah, the Romans granted the Jews permission to rebuild the Beis HaMikdash. Joyous at the opportunity they were granted, our people rushed to begin the preparations for building only to have the project thwarted by the intervention of the Samaritans. What is significant, however, is that they planned to build the Beis HaMikdash through their own efforts; they did not wait for it to descend from the heavens.
Will We Be Worthy?
This account can, however, be reconciled with Rashi’s view. To explain: Our Sages [6] note the apparent contradiction between two verses describing the coming of Mashiach. One verse states:[7] “Behold, one like a son of man came on the clouds of heaven.” It is, however, also written: [8] “Your king will come... like a poor man riding on a donkey.” In resolution, our Sages explain that if the Jews are found worthy, Mashiach will come “on the clouds of heaven”; if they do not merit, he will come “like a poor man riding on a donkey.” Similarly, in other contexts, our Sages describe one course for the Redemption if the Jews’ conduct is meritorious, and another, if, heaven forbid, such merits are lacking. [9]
In the present context as well, it can be explained that the ultimate conception of the Beis HaMikdash is a Heavenly structure to descend from above. If, however, the Jews are not worthy of such a sanctuary, the Beis HaMikdash will still return in the Era of the Redemption. It will, however, be a structure built by man, and not by G‑d.
On this basis, we can also resolve the difficulty cited above. When the Romans granted the Jews the opportunity to rebuild the Beis HaMikdash, the people must have been somewhat disappointed that the Beis HaMikdash did not descend from heaven. Nevertheless, the realization that they had not been found worthy of a heavenly structure did not dampen their enthusiasm for building a sanctuary to the fullest extent of their human potential. [10]
Concrete Elucidation of Yechezkel’s Prophecies
Another possible resolution can be offered based on the Rambam’s statements shortly after the beginning of Hilchos Beis HaBechirah: [11]
The structure which Shlomo built is already described in the [Book of] Melachim. Similarly, the structure which will be constructed in the future era [is described in the Book of] Yechezkel. Nevertheless, the description there is not explained or elucidated.
[Therefore,] the people who constructed the Second [Beis HaMikdash] in the time of Ezra, built it according to the [basic] design [employed by] Shlomo, incorporating the elements which were explicitly detailed by Yechezkel.
It can be explained that Mashiach will lead the people in the construction of those dimensions of the Beis HaMikdash which can be grasped by human intellect. Afterwards, since the dimensions of Yechezkel’s prophecies which we cannot comprehend will be left incomplete, they will be revealed from Heaven by G‑d.
When That Which is Hidden Will Emerge
Another approach to reconcile Rashi’s view and that of the Rambam is based on our Sages’ interpretation of the verse, “Her gates sank in the earth.” [12] Our Sages relate [13] that the gates of the Beis HaMikdash were fashioned at the order of King David. This endowed them with an eternal invulnerability. [14] When the Babylonians laid waste to the Beis HaMikdash, the gates were not destroyed. Instead, they were swallowed by the earth.
In the Era of the Redemption, the entire Beis HaMikdash will descend from the heavens with the exception of the gates, which will ascend from the earth. Mashiach will then connect the gates to the Beis HaMikdash. Our Sages explain [15] that connecting the gates to a building is considered as equivalent to the construction of the entire edifice.
Adding Divine Perfection to Human Effort
Moreover, it can be explained that the two conceptions are, in no way, contradictory. Building the Beis HaMikdash is a mitzvah incumbent on the Jewish people. [16] In the Era of the Redemption, when it will become possible to fulfill all the mitzvos, we will also be obligated to rebuild the Beis HaMikdash. Within that structure which man will erect, however, will descend and be enclothed “the Sanctuary of G‑d,” which is waiting in the heavens.
Mankind is obligated to create a Sanctuary for G‑d within the context of our material world. After that is completed to the fullest extent of our human potential, the inner essence of the Beis HaMikdash will be revealed — that it is “the Sanctuary of G‑d,” possessing a dimension of perfection which utterly surpasses any possible work of mortal man.
* * *
May we witness the actual resolution of this issue in the immediate future, with the coming of the Redemption and the rebuilding — or the descent — of the Beis HaMikdash. “And then, the offering of Judah and Jerusalem will be pleasing to G‑d, as in the days of old and as in bygone years.”[17]
Adapted from Likkutei Sichos of the Lubavitcher Rebbe Menachem Mendel Schneersohn, Vol. XI, p. 98; XVIII, p. 418-419; Vol. XXVII, p. 205.
FOOTNOTES
1. Mishneh Torah, Hilchos Melachim 11:1,4.
2. Sukkah 41a, Rosh HaShanah 30a. See also Tosafos, Sukkah, loc. cit.
3. Shmos 15:17.
4. The Rambam’s view appears based on the Jerusalem Talmud, Megillah 1:11, Pesachim 9:1, Vayikra Rabbah 9:6, and Bamidbar Rabbah, 13:2. Rashi’s view has its source in the Midrash Tanchuma, Pekudei, sec. 11, the Zohar I, 28a, and other texts.
5. Bereishis Rabbah 64:10.
6. Sanhedrin 98a.
7. Daniel 7:13.
8. Zechariah 9:9.
9. See the essay “Two Periods Within the Era of the Redemption,” in the text I Await His Coming, which discusses this issue at length.
10. Significantly, in the era of Rabbi Yehoshua, there was no particular individual distinguished as Mashiach. Nevertheless, the people planned to build the Beis HaMikdash. It was only in a later generation that it was revealed that it would be Mashiach who would build the Third Beis HaMikdash.
11. Hilchos Beis HaBechirah 1:4. See the essay “How We Can Build the Beis HaMikdash” which elaborates on this concept.
12. Eichah 2:9.
13. Bamidbar Rabbah 15:13, Eichah Rabbah on the verse cited.
14. Sotah 9a.
15. See Bava Basra 53b; see also Shaarei Zohar to Sukkah 41a.
16. Hilchos Beis HaBechirah 1:1. See also the conclusion of the discussion of the positive mitzvos in Sefer HaMitzvos, which states that building the Beis HaMikdash is an obligation incumbent on the Jewish people as a communal entity.
17. Malachi 3:4.
Original Article: Chabad.org
3 comments:
Could it be possible that we look at this, man raising up the gates for the Temple, the final Temple… the one that won’t be destroyed ever again…
as HaShem allowing man to set judges/Jewish People… to guard and keep the Torah, and the Way to HaShem , as the way of life that will be forever established for all of mankind, and all of creation.
Is that the reason for man/Jewish man to be used by HaShem to join back the gates to that which comes down from above?
This time it will be established byHaShem above???
Is this one of the reasons the gates were set aside until the time at the end?
Speak of Chabad, remember i'd been trying to recall the name of the rabbi with the long greying beard who wasn't posted on this blog for awhile? Someone thought i was trying to recall R'Anava. But it was actually Rabbi Isser Zalman Weisberg. The latter had to cope with major ADD.
The painting is beautiful! May we see it ourselves, soon!
Post a Comment