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Essay
Who Will Build the Thrid Temple, Man or
G-d?
based
on the works of the Lubavitcher Rebbe |
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]
[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.
Adapted from Likkutei Sichos, Vol. XI, p. 98; XVIII, p.
418-419; Vol. XXVII, p. 205.
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