קונטרס לימוד ענייני בית הבחירה )1(

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1 ב"ה קונטרס לימוד ענייני בית הבחירה )1( יהי רצון מלפניך... שיבנה בית המקדש במהרה בימינו ותן חלקינו בתורתיך Published by Yeshiva Gedola Lubavitch of South Africa תמוז תשע"ח

2 ב"ה Preface,ביהמ"ק the three weeks of mourning for the destruction of the 1 st & 2 nd בין המצרים As we begin the it is incumbent upon every one of us to do everything in our power to bring about the building of the 3 rd המקדש.בית For this purpose, we have put together daily lessons in the laws of בית המקדש as well as laws and customs of the (particular days) in the three weeks. May we merit the fulfillment of the words of the רמב"ם in the completion of תענית :הלכות All of these fasts will be nullified in the time of Moshiach; moreover, they will be transformed into days of joy and happiness, as it is written: The fasts will be transformed for the house of Israel to days of joy and happiness and good holidays and truth and peace you should love. To quote the words of the Rebbe (on Shabbos Parshas Bolok, 5751): Since we are standing on the threshold of Redemption which will arrive imminently, it follows that the study of the Laws of building the Beis HaMikdash this year must be of an entirely different order. First and foremost, this study must be permeated with the certain awareness and full recognition that this study is not למשיחא merely הלכתא (pertinent to the time of Moshiach), but it is relevant for practical use at the very next moment. For indeed, the Future Mikdash that we are anticipating has already been built and is fully developed (above and will thus imminently) be revealed and arrive from Heaven instantaneously! One might suggest an additional rationale for the need and the virtue of studying the Torah's teachings concerning Moshiach, Redemption and the building of the third ;ביהמ"ק as an entrance into the days of Moshiach. Despite the uproar associated with this matter in recent times we see how difficult it is to ימות inculcate the awareness and the feeling that we are literally standing on the threshold of the...גאולה and משיח to the point that one begins to thrive on matters of,המשיח The solution to this dilemma is Torah study concerning Moshiach and Redemption. For Torah - which is Hashem s wisdom, and thus transcends the natural order of the universe - has the capacity to alter the nature of man. Even when one's emotions are still outside the parameters of Geula - G-d forbid - (because he has not yet emerged from his internal Galus,) he can nevertheless learn the Torah's teachings concerning,גאולה and thereby become elevated to the state of.גאולה One then begins to thrive on matters of,גאולה borne of the knowledge, awareness and feeling that Behold he is coming יום ב' פ' פנחס זה אליהו מבשר הגאולה ט"ז תמוז חודש הגאולה תשע"ז ישיבה גדולה ליובאויטש, יוהניסבורג, דרום אפריקה 2

3 נדחה Shabbos Kodesh 17 th ( Tov ) of Tamuz הואיל ונדחה ידחה The Shalom Zachar of the Previous Rebbe (in the year 5640) was on Shabbos the 17 th of Tamuz. The Rebbe Maharash was in a state of great joy, and many times throughout the Shabbos he said: This Shabbos is called Nidche that the fast is pushed off. Helevai it should be truly pushed off. The Rebbe connects this with the opinion of Rebbi Yehuda HaNasi, that once the fast day is pushed off it is pushed off completely. The Rebbe explains that on a year like this year, we receive extra power to completely abolish the fast day. When we begin to study about the Beis HaMikdash In the Farbrengen of Shabbos Parshas Bolok 5751 (1991), the Rebbe expounded upon the significance of a year like this year, when the 17 th of Tamuz (and the 9 th of Av) come out on a Shabbos: When the 17 th of Tamuz (& Tish B av) fall out on Shabbos, the fast is pushed off to Sunday. However, only the negative aspects of the fast are pushed off, whereas, the fact that this day is an auspicious time remains. Moreover, being that Shabbos is a taste of the time of Moshiach, on this day we can already experience a foretaste of the fast day the way it will be when Moshiach comes, when it will be transformed into a holiday and day of celebration. [There can be a question, however, regarding the studying of the laws of the Beis HaMikdash. Does the entire idea of the 3 weeks get pushed off, so that even the studying of the laws of the Beis HaMikdash should begin only on Sunday, or, since this is not connected to the aspect of mourning, it must begin even on Shabbos?] In light of the above, even if we don t begin to study the actual laws of the Beis HaMikdash, it is appropriate to learn at least the introductions (to these laws) and the importance that there is in learning them, in order to strengthen our resolve to learn the actual laws in the coming days: Rambam Mishne Torah לימוד ענייני בית המקדש בית המקדש The Mitzva of learning about the רמב"ם The Rambam s preface to the book of עבודה (the laws of the Divine Service in the :(בית המקדש {The רמב"ם begins each ספר with the (hand written) words}: In the name of Hashem G-d of the world: ב ש ם ה' א -ל ע ול ם: 3

4 Ask for / discuss the welfare of Yerushalayim, may those who love you have peace : ש א ל ו ש ל ום י ר וש ל ם י ש ל י ו א ה ב י ך: Each of the 14 books of the Rambam s Mishna Torah are prefaced by a Pasuk from Nevi im or K suvim, which expresses the central theme of the entire book 1. In establishing the theme of the book of Avoda, which contains the laws of the Beis HaMikdash and its daily service, the Rambam quotes the Pasuk from Tehilim 2 : ציון היא דורש אין לה : 3 rather than quoting the Pasuk in Yermiyah,שאלו שלום ירושלים She is Zion whom no one seeks out, from which the Gemoro 4 derives that one.ביהמ"ק - remember the ציון must seek out By bringing this Pasuk, the Rambam is teaching us that learning about the Beis HaMikdash is not merely a Zecher - remembrance for the Mikdash, but a Mitzva in itself of שאלו שלום ירושלים discussing and learning all the different aspects that pertain to the המקדש,בית as we will learn. The Rebbe 5 {ה' {house chosen by בית הבחירה The laws of the entail six Mitzvos three positive Mitzvos and three prohibitive Mitzvos and these are their specifics: 1) To build a Mikdash 2) Not to build the altar with cut stones; 3) Not to ascend the Mizbei ach upon steps; 4) To fear the Mikdash; 5) To guard the Mikdash on all sides; 6) Never to cease the guarding of the Mikdash. ה ל כ ות ב ית ה ב ח יר ה י ש ב כ ל ל ן ש ש מ צ ו ות ש ל וש מ צ ו ות ע ש ה ו ש ל וש מ צ ו ות לא ת ע ש ה ו ז ה ה וא פ ר ט ן: )א( ל ב נ ות מ ק ד ש; )ב( ש לא ל ב נ ות ה מ ז ב ח ג ז ית; )ג( ש לא ל ע ל ות ב מ ע ל ות ע ל יו; )ד( ל י ר אה מ ן ה מ ק ד ש; )ה( ל ש מ ר א ת ה מ ק ד ש ס ב יב; )ו( ש לא ל ה ש ב ית ש מ יר ת ה מ ק ד ש. 1 The Rambam writes in his introduction that after reading the written Torah, the Mishna Torah serves as a gathering (of the laws) of the entire oral Torah. The Prophet s & Scriptures are an intermediary of sorts, between the written Torah and the oral being that their purpose is to explain the words of the Torah. The actual P sukim of Chumash from which the laws are derived are cited in the Halachos themselves. The Pasuk of נ"ך serves as a preface, helping us arrive at the explanations & meanings of the Halachos. (See יין מלכות Siman ב' from the Sicha of Shabbos P Emor 5744.) 2 122, , 17 4 Rosh Hashana 30a Suka 41a: How do we know that we must make a Zecher for the Mikdash? It is written She is Zion whom no one seeks out, which implies that one must seek it. 5 חידושים וביאורים להל' ביהב"ח - פתיחה Likutei Sichos vol. 18 p Printed in 4

5 All of the above Mitzvos will be explained in the following chapters: Mishna - tractate Midos After {tractate} Tamid comes Midos וב א ור מ צ ו ות א ל ו ב פ ר ק ים א ל ו: משנה )מידות( הבא אחר תמיד מידות ואין בו ענין אחר אלא סיפור which discusses nothing else but a description שהוא זוכר מדות המקדש Mikdash, specifying the measurements of the וצורתו ובנינו וכל ענינו. it. its form and building and everything about The purpose for this description is: When the בית המקדש is rebuilt speedily, we need to follow and build the very same mold, and the model, form & measurements,, being that it was all done according to prophetic vision, :{ביהמ"ק as King David said {regarding the All was in writing, from the hand of Hashem, as He allowed me to understand. (Rambam s introduction to the tractate of Midos) Although the structure of the future {Beis HaMikdash} will have changes והתועלת שיש בענין ההוא כי כשיבנה במהרה בימינו יש לשמור ולבנות התבנית ההוא והתבניות והצורות והערך מפני שהוא ברוח הקודש כמ"ש: הכל בכתב מיד ה' עלי השכיל. )הקדמת משניות מידות להרמב"ם( ואע"פ שהבנין שלעתיד יש בו שינויים ולא ישוו עם בנין בית שני in which it will differ from that of the second the description of the 2 nd temple is nevertheless necessary being that the basic and primary aspects of the structure are based on the form shown to King David by Hashem, which must remain intact, besides for that which we will merit that Hashem will open up our eyes to understand the hidden meanings in Yechezk el s prophecy. מ"מ צריך לסיפור בנין השני שכן רוב ועיקר הבנין מיוסדים כתבנית ה' אשר השכיל לדוד ולא ימוט אלא מה שיזכינו הא-ל ית' ויגלה עינינו להבין הסתום ביחזקאל מצורף לזה 5

6 שע"י הסיפור הזה As a result of this description we can {somewhat} study and understand Yechezk el s building. אנו יכולים לדרוש ולהבין בבנינא דיחזקאל וזולת הסיפור הזה description, If not for the Mishna s we would not find our hands and feet in the building to be built speedily in our time. (Tosefos Yom Tov s introduction to Midos) The Prophecy of Yechezk el לא מצאנו ידינו ורגלינו בבנין העתיד במהרה בימינו אמן. נבואת יחזקאל )תוספות יום טוב בהקדמתו למס' מידות( א ת ה ב ן אד ם man, You, Son of describe the House to the nation of Israel, let them be ashamed of their sins, ה ג ד א ת ב ית י ש ר א ל א ת ה ב י ת ו י כ ל מ ו מ ע ונ ות יה ם ומ ד ד ו א ת ת כ נ ית. plan. and measure its If they are ashamed of all they have done, then tell them ו א ם נ כ ל מ ו מ כ ל א ש ר ע ש ו צ ור ת ה ב י ת ות כ ונ ת ו the form and plans of the House ומ וצ איו ומ וב איו ו כ ל צ ור ת ו forms, its exits and entrances, and all its ו א ת כ ל ח ק ת יו ו כ ל צ ור ת ו ו כ ל ת ור ת ו it, teach them all the laws pertaining to and transcribe it for them, so that they will keep its form and its laws, and they will do them. (Chapter 43, 10 11) Come and see! At the time that Hashem showed Yechezk el the form of the House, ו י ש מ ר ו א ת כ ל צ ור ת ו ה וד ע א ות ם וכ ת ב ל ע ינ יה ם ו א ת כ ל ח ק ת יו ו ע ש ו א ות ם. )יחזקאל מג, י - יא( וראה! בא מה הוא אומר? him}? what did He say {to Describe the House to the nation of Israel, כשהקב"ה מראה ליחזקאל את צורת הבית, "הגד את בית ישראל את הבית ויכלמו מעונותיהם ומדדו את תכנית". plan. let them measure its 6

7 אמר יחזקאל לפני הקב"ה: Hashem: Yechezk el {then} said before "רבש"ע! universe! Master of the As of now we are still exiled in the land of our enemies, 7 עד עכשיו אנו נתונים בגולה בארץ שונאינו, ואתה אומר לי לילך ולהודיע לישראל yet You tell me to describe to Israel צורת הבית וכתוב אותו לעיניהם the form of the House and write it down וישמרו את כל צורותיו ואת כל חוקותיו. laws. so that they can keep its form and וכי יכולין הן לעשות? {now}? Are they capable of building it הניח להם עד שיעלו מן הגולה, Galus, Leave them until they leave the ואח"כ אני הולך ואומר להם!" them! and then I will go and tell א"ל הקב"ה ליחזקאל: Yechezk el: Hashem answered Just because My children are in Galus, should the building of My house remain desolate? "ובשביל שבני נתונין בגולה, יהא בנין ביתי בטל?" א"ל הקב"ה: him: Hashem{continued to} say to Studying about {the Beis HaMikdash}in the Torah, is as great as actually building it! Go and tell them that they should study the form of the House in the Torah. "גדול קרייתה בתורה כבנינה! לך אמור להם ויתעסקו לקרות צורת הבית בתורה. ובשכר קרייתה שיתעסקו לקרות בה, study, In the merit of its I will consider it as if they are involved in actually building the Beis HaMikdash! )תנחומא צו, יד( Tzav) (Midrash Tanchuma Parsha אני מעלה עליהם כאילו הם עוסקים בבנין הבית!" Review - Learning about the Beis HaMikdash The Mitzva of building the Beis HaMikdash is applicable to all times. Even when we are in Galus and thus not able to actually build it, we are commanded to study the laws of the Beis HaMikdash, and this is considered by Hashem as if we are actually involved in building it. The importance of learning the laws of the Beis HaMikdash is not only as a remembrance of the Beis HaMikdash, rather it is a

8 Mitzva in itself, to discuss the welfare of Yerushalayim, so that it should be considered as if we are building it. Also, we must learn about the Beis HaMikdash in anticipation of Moshiach s imminent arrival, so that we will then know how to actually build it. Although the 3 rd Beis HaMikdash (as described in the prophecy of Yechezk el), will differ in various ways from the 2 nd, the main points will still be the same. Hence, the only way that we will be able to understand the secrets of Yechezk el s prophecy, when the time comes, is by learning the description of the 2 nd Beis HaMikdash. This learning is especially important during the 3 weeks between the 17 th of Tamuz & the 9 th of Av. At the same time that we mourn for the destruction of the 2 nd Beis HaMikdash, there is also a heightened awareness and anticipation for the building of the 3 rd. :בין המצרים Some directives of the Rebbe regarding the days of 1. Increase in both the study of Torah and the giving of Tzedaka, as is inferred from the Pasuk: ציון במשפט תפדה ושבי' בצדקה - Tzion will be redeemed through justice (studying the laws of the Torah) and its captives through Tzedaka. 2. In Torah, there should be a specific increase in studying about the Beis HaMikdash and Moshiach, and the increase in Tzedaka should also include giving to a miniature Mikdash - Shul & house of study. 3. Study the laws pertaining to the 3 weeks (in order to transform and abolish them). 4. Women, as well, are obligated in learning about the Beis HaMikdash. 5. During בין המצרים itself, there must be an addition in each specific time frame.(ת"ב & ערב ת"ב,תשעה באב the week of,ר"ח from,ראש חודש (until 6. The day before Rosh Chodesh Av, there should be an additional increase in Torah study, prayer, and giving Tzedaka. The Tzedaka should also include giving the cost of two (preferably three) meals (which is instead of fasting). The resolution to make this increase should be made before the start of the 3 weeks, or at least before ראש חודש אב,ערב the earlier the better. 7. One who did not add in the proper times should obviously make it up later. 8. Each day of the nine days, a tractate of Talmud should be completed by someone, and everyone else should make a point of hearing the Siyum. The Siyumim serve as a preparation for the completion of the,גלות similar to the.גאולה in connection with the first,ערב פסח Siyum that we make on 8

9 9. On the 9 th of Av (when it is forbidden to study Torah, the Siyum should be made on the night after. In addition, a סיום should also be made on the day of.מועד קטן such as,ת"ב Tisha B Av itself on a tractate that may be completed on 10. When possible, these Siyumim should continue on the days after Tisha B av until after the 15 th of Av. 11. A special effort should be made to increase in all of the Mivtza im [Ahavas Yisroel, Chinuch, Torah study, Tefilin, Tzedaka, a house filled with Holy books, Shabbos candles, Kosher & family purity]. May we merit the fulfillment of ציון במשפט תפדה ושבי' בצדקה that Hashem should transform these days into ימים טובים and days of joy and happiness. Sunday 18 th ( Chai ) of Tamuz תענית שבעה עשר בתמוז נדחה The occurrences of the 17 th of Tamuz On the 17 th of תמוז five {bad} things occurred: The Luchos were broken {Moshe Rabeinu descended from Har Sinai on the 17 th of Tamuz, and upon finding that the Jewish people had made a golden calf, broke the Luchos}; the daily Tamid sacrifice ceased to be brought {either this was during a rivalry between two brothers from the dynasty of Hasmonean kings during the 2 nd Temple era, or during the Roman assault before they destroyed the 2 nd Beis HaMikdash}; the walls of {Yerushalayim} were breached {by the Romans ;{ביהמ"ק leading to the destruction of the 2 nd Apostemos {a Greek king during the 2 nd Temple era} burned a Sefer Torah {according to some opinions it was the special ;{ביהמ"ק Sefer Torah that was kept in the he {either the aforementioned (Apostemos) or Menashe son of Chizkiya, king of {יהודה placed an idol inside the Holy Temple. בי"ז בתמוז נשתברו הלוחות ובטל התמיד והבקעה העיר ושרף אפסטמוס את התורה והעמיד צלם בהיכל. )תענית פ"ד משנה ו'( 5) (Mishna Ta anis Chapter 4, Mishna Laws & Customs 1. This fast day is observed by men & women over the age of Bar & Bas Mitzva. 2. Women who are pregnant or have just given birth, as well as elderly or weak individuals, should consult with a Rabbinic authority. 9

10 3. The fast begins in the morning; one may eat until dawn. 4. On a public fast day, חב"ד custom is not to rinse out one s mouths (although if one did it by mistake, it is not considered that he broke his fast): 5. A fast day is a יום רצון לה' a virtuous day for prayers to be answered: 6. During Shmone Esrei of Shacharis, the Shliach Tzibur says עננו as a ברכה on its own between & גואל ישראל,רפאינו everyone else Davens regular. :אבינו מלכינו of Shacharis, S lichos are said, followed by the long תחנון 7. After 8. After Avinu Malkeinu, the Torah is taken out and ויחל משה is read. 9. During the day, one should study (in the Mishna and the like) about the occurrences that led to the establishment of the fast day. Students, as well, should be taught these subjects. 10. On a fast day one should increase in the giving of Tzedaka. 11. After אשרי of Mincha and half Kadish, we read ויחל משה in the Torah. 12. After reading the Torah there is no Kadish, and the Haftora is said. 13. Only someone who is still fasting can be called up to the Torah. 14. Before Sh mone Esrei, half Kadish is said once again..כי אתה שומע before עננו 15. Everyone (except for one who broke his fast) says 16. If עננו was omitted שמונה עשרה need NOT be repeated. 17. The Shliach Tzibur says עננו as a separate ברכה between רפאינו & גואל ישראל as :שחרית in 18. After אפים,נפילת the long אבינו מלכינו is said. דברי it is customary for the Rabbi or elder of the community to say,מנחה 19. After that, If there is no one capable of doing.תשובה arousing people to do,כבושין :דברי כבושין or think in his mind ספר every person should either read in a :תענית of every מנחה after דברי כבושין 20. For many years, the Rebbe said Rambam Mishne Torah ענייני בית המקדש The מצוה of building the ביהמ"ק and its purpose Chapter 1 רמב"ם פרק א' הלכה א' Halacha 1 It is a positive commandment to construct a House for ה' {whose main purpose is 6 :} מ צ ו ת ע ש ה ל ע ש ות ב י ת ל ה' 6 The רמב"ם holds that the main purpose of the ביהמ"ק is as a place to serve ה' with קרבנות and the like. The רמב"ן and others disagree, as we ll learn later. 10

11 Set in readiness to offer קרבנות within it and celebrate in it three times a year as it is written 7 : "And they shall make for Me a sanctuary". The Mishkan that Moshe Rabeinu constructed, is described in the Torah. מ וכ ן ל ה י ות מ ק ר יב ים ב ו ה ק ר ב נ ות, ו ח וג ג ין א ל יו ש ל וש פ ע מ ים ב ש נ ה ש נ א מ ר "ו ע ש ו ל י מ ק ד ש" וכ ב ר נ ת פ ר ש ב ת ור ה מ ש כ ן ש ע ש ה מ ש ה ר ב נ ו ו ה י ה ל פ י ש ע ה temporary, This Mishkan was only as it is written: "As of now, you have not yet come unto [the resting place and the inheritance] 8." ש נ א מ ר "כ י לא ב את ם ע ד ע ת ה". הלכה ב' Halacha 2 Once they entered ארץ ישראל {although they were not yet fully settled}, כ יו ן ש נ כ נ ס ו ל אר ץ they erected the משכן in גלגל {the first place that they set up camp 9 }, for the course of the fourteen years spent conquering and dividing{the land}. From there they came to Shilo, where a stone structure was built, {being that they were more settled, the Mishkan that they built was more permanent as well,} and they spread the animal skins of the Mishkan over the walls in place of a roof; {although it was a stone structure & semipermanent, it was not yet fully permanent, and had no roof}. The Mishkan of Shilo stood for 369 years, ה ע מ יד ו ה מ ש כ ן ב ג ל ג ל אר ב ע ע ש ר ה ש נ ה ש כ ב ש ו ו ש ח ל ק ו. ומ ש ם ב א ו ל ש י לה, וב נ ו ש ם ב י ת ש ל א ב נ ים ופ ר ס ו י ר יע ות ה מ ש כ ן ע ל יו ו לא ה י ת ה ש ם ת ק ר ה. ושס"ט ש נ ה ע מ ד מ ק ד ש ש י לה. 7 Teruma 25,8 8 Re e 12, 9: The Gemoro (Zevachim 119a and Rashi) explains the Pasuk as follows: For you have not yet come in Gilgal, to the resting place Shiloh, and to the inheritance Yerushalayim. From this we derive that the Mishkan in the Midbar & Gilgal was only a temporary way to fulfill the מצוה due to the circumstances at the time (not being settled properly). Even after settling, there were different and varying stages in the establishment of the Mikdash, based on the changing circumstances..מדבר 9 Not moving it with them constantly as they had done previously in the 11

12 וכ ש מ ת ע ל י ח ר ב. 10 died it was destroyed עלי and when They then came to {the city of} Nov 11 and built 12 there a sanctuary. When שמואל died, this Mishkan was destroyed 13 ; they then came to Giveon and built there a Mikdash. From Giveon they came to {Yerushalayim were they built} the eternal structure {a proper permanent edifice}. The collective time of both Nov & Giveon was 57 years 14. הלכה ג' Halacha 3 Once the Mikdash was built in Yerushalayim All other places became forbidden from building a house for Hashem, וב א ו ל נ וב וב נ ו ש ם מ ק ד ש וכ ש מ ת ש מ וא ל ח ר ב וב א ו ל ג ב ע ון וב נ ו ש ם מ ק ד ש. ומ ג ב ע ון ב א ו ל ב ית ה ע ול מ ים. ו ימ י נ וב ו ג ב ע ון ש ב ע ו ח מ ש ים שנ ה. כ יו ן ש נ ב נ ה ה מ ק ד ש ב יר וש לי ם נ א ס ר ו כ ל ה מ ק ומ ות כ ל ן ל ב נ ות בה ן ב י ת ל ה', ול ה ק ר יב ב ה ן ק ר ב ן sacrifice. 15 and offering in it a There is no House {for Hashem} for all generations other than in Yerushalayim on Mount Moriah, as is written: And Dovid said this is the House of G-d, and this is the altar for sacrifices of Israel.' ו א ין ש ם ב י ת ל ד ור י ה ד ור ות א ל א ב יר וש ל י ם ב ל ב ד וב ה ר ה מ ור י ה ש ב ה ש נ א מ ר "ו י אמ ר ד ו יד ז ה ה וא ב ית ה' ה א - לה ים ו ז ה מ ז ב ח ל ע ל ה ל י ש ר א ל " 10 It was at that time that the ארון was captured by the Ph lishtim..במה גדולה this Mikdash did not have an Aron and was therefore considered a כהנים 11 The city of the 12 The Rebbe infers from the word בנו they built, rather than הקימו they established, that the Mishkan of Nov & Giveon were stone structures as stated in Rashi Pesachim 38b, and not just the Mishkan of the Midbar as רמב"ם says in his פירוש המשניות Zevachim Ch. 14 Mish by King Shaul who destroyed the entire city (Rashi in Zevachim ibid) 14 The detailed description of the time & place of each Mikdash teaches us that they are all a part of one single Mitzva - L.S. 16 p The calculation of years shows that it is not the number of years that causes the establishment, but the settlement in the land and having a king Kisvei R Eizik. מזבח there were times when it was permissible to build a,ירושלים was built in בית המקדש 15 Until the.(במה (in what was known as a משכן outside of the קרבנות and sacrifice 12

13 and it also says: "This is My resting place forever.": {Once the Jewish people were permanently settled the ביהמ"ק that was built, and its location are permanent and everlasting.} הלכה ד' Halacha 4 ו א ומ ר: "ז את-מ נ וח ת י ע ד י-ע ד": In the following,הלכה the רמב"ם discusses the fact that although the ultimate.בית המקדש there are different categories of,בית המקדש permanence is that of the ב נ י ן ש ב נ ה ש למ ה, The structure built by King Shlomo 16 כ ב ר מ פ ר ש ב מ ל כ ים Kings. is already described in the book of The {description of the} structure that will be built in the future 17 as well, ו כ ן ב נ י ן ה ע ת יד ל ב נ ות אף ע ל פ י ש ה וא כ ת וב ב יח ז ק אל יחזקאל although it is written in it is not explicitly explained.,בית המקדש Thus, the people of the 2 nd when they built in the time of Ezra, they built it according to the {general} שלמה structure of also {implementing} some of things that.יחזקאל are explicitly described in The room made of hewn stone is where the great court of Israel would sit כהנים the} and judge the {lineage of A כהן who was found unfit {to serve} would wear black & wrap himself in black garments{as a sign of mourning}, and leave the Beis HaMikdash. If he was found worthy {of serving} א ינ ו מ פ ר ש ומ ב אר. ו אנ ש י ב י ת ש נ י כ ש ב נ ו ב ימ י ע ז ר א ב נ וה ו כ ב נ י ן ש למ ה ומ ע ין ד ב ר ים ה מ פ ר ש ים ב יח ז ק אל. משניות מס' מידות לשכת הגזית שם הייתה סנהדרין גדולה של ישראל יושבת ודנה את הכהונה: שכל כוהן שנמצא בו פסול לובש שחורים ומתעטף שחורים ויוצא והולך לו; ושלא נמצא בו פסול בית המקדש 16 The 1 st 17 The 3rd Beis HaMikdash 13

14 he would dress in white garments and wrap himself in white garments, and go in ;כהנים to serve together with the other and they would declare the day a holiday for the fact that no blemish was found in the offspring of Aharon. They would sing the following {praise}: Blessed be Hashem, blessed be He, that there has been no blemish found in the offspring of Aharon. [ 18 and blessed be He who has chosen Aharon and his descendants to stand and serve before Him in the Holy of Holies]: לובש לבנים ומתעטף לבנים, ונכנס ומשמש עם אחיו הכוהנים. ויום טוב היו עושין, שלא נמצא פסול בזרעו של אהרון; וכך היו אומרין : ברוך המקום ברוך הוא, שלא נמצא פסול בזרעו של אהרון. ]וברוך הוא שבחר באהרן ובניו לעמוד ולשרת לפני ה' בבית קדש קדשים[ This Mishna, being the final one that completes the tractate of Midoth, also alludes to the purpose of the Beis HaMikdash, which is the content of the entire tractate. The opinion of the Ramban is that the main purpose of the Mikdash, is as a place for Hashem to rest His presence. Hence the last words of the Mishna the house of the Holy of Holies is the ultimate purpose, as it is there that Hashem s presence is revealed fully. The Rambam, however, holds that the main purpose of the Mikdash is to have a place where we can serve Hashem, which is why in his version of the Mishna, the final line is omitted, since this service is performed by the Kohanim specifically outside of the Holy of Holies. The Rebbe 19 נבואת יחזקאל קאפיטל מ' פסוק א' - ה Ch.,40 1 Yechezk el s Prophecy: ב ע ש ר ים ו ח מ ש ש נ ה ל ג ל ות נ ו exile, In the twenty-fifth year of our in the beginning of the year, on the tenth of the month 20, in the fourteenth year after the city was destroyed, on this very day }ירושלים{ ב ר אש ה ש נ ה ב ע ש ור ל ח ד ש ב אר ב ע ע ש ר ה ש נ ה אח ר א ש ר ה כ ת ה ה ע יר ב ע צ ם ה י ום ה ז ה 18 This line does not appear in the Rambam s version of the Mishna 19 Likutei Sichos vol. 11 p. 116 (2 nd Sicha of Parshas Teruma) 20 Yechezk el was shown this prophecy on Yom Kipur of the Yovel year, as the laws of the Yovel year begin on Yom Kipur hence it is referred to as Rosh Hashana. Rashi & Metzudos quoting the Gemara in Rosh Hashana On Yom Kipur Hashem forgives our sins, and on Yom Kipur of Yovel slaves are freed, which is why on that day Yechezk el was shown a vision of when we will be freed from Galus. - Radak 14

15 the hand of Hashem was upon me, and He brought me there. In G-dly {prophetic} visions 21 He brought me to the land of Israel ה י ת ה ע ל י י ד ה' ו י ב א א ת י ש מ ה: ב מ ר א ות א - לה ים ה ב י אנ י א ל א ר ץ י ש ר א ל ו י נ יח נ י א ל ה ר ג ב ה מ א ד, 22 and placed me on a very high mountain and near it there was a city built on the south side 23. ו ע ל יו כ מ ב נ ה ע יר מ נ ג ב: ו י ב יא א ות י ש מ ה there, And He brought me and behold a man {angel} with the appearance of {shining} copper 24, in his hand was a linen rope {for measuring large amounts of land} and a measuring rod {for smaller amounts and for measuring walls}, and he stood in the gate. ו ה נ ה א יש מ ר א ה ו כ מ ר א ה נ ח ש ת ופ ת יל פ ש ת ים ב י ד ו וק נ ה ה מ ד ה ו ה וא ע מ ד ב ש ע ר : ו י ד ב ר א ל י ה א יש me, And the man {angel} spoke to ב ן אד ם ר א ה ב ע ינ י ך "Son of man, see with your eyes וב אז נ י ך ש מ ע hear, and with your ears and set your heart to all that I am showing you, ו ש ים ל ב ך ל כ ל א ש ר א נ י מ ר א ה א ות ך because it is in order to show you, that you have been brought here; כ י ל מ ע ן ה ר א ות כ ה ה ב את ה ה נ ה : Summary: Purpose of the Beis HaMikdash the Mishkans & the Batei Mikdash There are two opinions as to what is the purpose of the Beis HaMikdash: 1) The Ramban the main purpose in the Beis HaMikdash, is a place in which Hashem can rest His presence in the Holy of Holies. We are then commanded to serve Him in this same place, with various offerings and other service. 21 He didn t actually go to Eretz Yisrael, bur was shown a vision as if he was there. Rashi & Metzudos 22 he saw it as it will be in the time of Moshiach, when it will be the highest mountain - Rashi הר הבית 23 The Navi saw Yerushalayim to the south of Har Habayis. Rashi & Metzudos Alternatively, upon the mountain there was a city referring to the Beis HaMikdash, being built as he watched - Radak 24 Earlier in המרכבה,מעשה Yechezk el describes the angels as having the appearance of copper. 15

16 2) The Rambam - The main purpose is that we should have a place to serve Hashem. He also rests His presence in the place where we serve Him. This Mitzva is incumbent upon the Jewish people at all times and in every place. However, the type of Beis HaMikdash that is built depends on the circumstances of the particular time & place. While travelling in the desert, we set up a temporary dwelling place for Hashem, one that was mobile. After settling in Eretz Yisroel, albeit not yet fully, we constructed a structure that was semi-permanent. Although it was an established stone edifice that lasted for 369 years, the animal skins of the Mishkan were used in place of a proper roof. This structure was built first in Shilo, and later in the cities of Nov and then Giv on. Only in the time of King Shlomo, once there was a king from the tribe of Yehuda and Hashem had defeated our enemies from all around, were we considered to be permanently settled in Eretz Yisroel, and therefore a permanent Beis HaMikdash was built. The permanent Beis HaMikdash can only be in Yerushalayim on Mount Moria, and even after it is destroyed, the presence of Hashem remains only there, and at no time can Korbanos be brought elsewhere. The structure of 2 nd Beis HaMikdash was of bigger proportions and it also lasted longer than the 1 st, making it more permanent in the physical sense, but spiritually the 10 main spiritual features of the 1 st Beis HaMikdash were lacking in the 2 nd. The 3 rd Beis HaMikdash will be a much larger structure than its predecessors, and will last forever, the G-dly revelation as well, will be of an infinitely greater proportion. It will therefore transform the entire existence into a dwelling place for Hashem. Different stages of sanctuaries for Hashem s presence 1. The Mishkan of the Midbar temporary & mobile A temporary Mikdash made to be dismantled for mobility. It travelled with the Jewish people for 39 years in the dessert. While it stood, it was forbidden to offer Korbanos anywhere else but there. 2. Gilgal - temporary For 14 years, while Eretz Yisrael was being conquered and divided the Mishkan of the Midbar stood in Gilgal. During this time, it was permitted to offer sacrifices in any other place. 3. Shiloh Menucha - semi-permanent with Aron - stone structure but roofless 16

17 Once Eretz Yisroel was conquered & settled, a stone structure was built in Shiloh. This was considered temporary, because the Jews were not properly settled, and therefore had no roof. This lasted for 369 years, during which time it was forbidden to offer Korbanos in any other place. 4. Nov & Giveon Bama Gedola - semi-permanent without Aron - stone structure roofless When the Aron was captured, a stone structure was built in Nov. When that was destroyed it was rebuilt in Giveon. The two of them lasted altogether 52 years. Being that there was no Aron, it was permissible to bring Korbanos in any other place. 5. The 1 st Beis HaMikdash Nachala Permanent building When Dovid HaMelech established his kingdom in Yerushalayim, he made the Divinely inspired blueprints for the building of a permanent structure for Hashem. The actual building took place during the peaceful reign of Shlomo HaMelech. It stood for 410 years, and even after it was destroyed, it was forbidden to bring Korbanos anywhere else. 6. The 2nd Beis HaMikdash physically more established, spiritually less no Aron After 70 years of exile in Bavel, the Jewish people returned to Eretz Yisrael, led by Ezra. He & Nechemia directed the building of the 2nd Beis HaMikdash. The structure followed the general Divinely inspired plan of the 1st Beis HaMikdash, but wherever they could they implemented concepts of the 3rd Beis HaMikdash as described in the prophecy of Yechezk el. The building lasted for 420 years, and towards the end it was refurbished by King Herod. 17

18 7. The 3rd Beis HaMikdash everything together & more Shortly after the destruction of the 1st, Yechezk el was shown a prophetic vision of the 3rd Beis HaMikdash. Many aspects of this prophecy remain hidden & not understandable to us. When Moshiach comes speedily, Hashem will enable us to understand all of the hidden concepts, and King Moshiach will then built the 3rd & eternal Beis HaMikdash. To download more of these booklets & join the Yeshiva in learning about the Beis Hamikdash Go to May we merit the building of the 3 rd Beis HaMikdash With the coming of Moshiach NOW! 18