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"ז

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 are publishing booklets with daily lessons in the laws of weeks. as well as laws and customs of the (particular days) in the three בית המקדש 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 Rambam Mishne Torah Tuesday יום ג' שהוכפל בו כי טוב 17 th ( Tov ) of Tamuz רמב"ם לימוד ענייני בית המקדש :ביהמ"ק of learning about the מצוה The :(בית המקדש (the Divine Service in the עבודה Rambam s preface to the book of {The רמב"ם starts each ספר with these (hand written) words}: In the name of Hashem G-d of the world : {The Rambam prefaces each of the 14 books his Mishne Torah with a verse from Scriptures:} Discuss the welfare of Yerushalayim, may those who love you have peace : ב ש ם ה' א -ל ע ול ם: ש א ל ו ש ל ום י ר וש ל ם י ש ל י ו א ה ב י ך: By choosing this פסוק as the prelude for the book describing the Divine service in the Beis HaMikdash, the רמב"ם teaches us a very important point regarding the learning about the המקדש :בית If we were learning about the ביהמ"ק only as a ציון היא דורש Pasuk: remembrance, it would be more appropriate to begin with the Zion whom no one seeks out, from which the Gemoro derives that one אין לה "שאלו שלום By bringing the Pasuk.ביהמ"ק - remember the ציון out must seek the Rambam teaches us that we are obligated to discuss all the specific ירושלים" aspects of the,ביהמ"ק not merely to remember it, but as a מצוה in the present (as will be explained). The Rebbe {ה' {house chosen by בית הבחירה The laws of the ה ל כ ות ב ית ה ב ח יר ה 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 all around; 6) Never to cease the guarding of the Mikdash. 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. 3

4 All of the above Mitzvos will be explained in the following chapters: Mishna - tractate Midos After {tractate} Tamid comes Midos which comprises only of the description,מקדש that specifies the measurements of the its form and building and everything about it. The purpose for this description is: When the בית המקדש is rebuilt speedily it will be necessary to follow the same,בית המקדש blueprint of the 2 nd and its precise 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. 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 שהוא זוכר מדות המקדש וצורתו ובנינו וכל ענינו. 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( Midos) (Rambam s introduction to the tractate of Although the structure of the future {Mikdash} will have changes 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 that which we merit that Hashem opens up our eyes to understand the hidden meanings in Yechezk el s prophecy. ואע"פ שהבנין שלעתיד יש בו שינויים ולא ישוו עם בנין בית שני 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 4

5 The description in the Mishna enables us to {somewhat} study and understand about Yechezk el s Beis HaMikdash. If not for the Mishna s description, we would never have been able to find our.מקדש hands and feet regarding the future (Tosefos Yom Tov s introduction to Midos) שע"י הסיפור הזה אנו יכולים לדרוש ולהבין בבנינא דיחזקאל וזולת הסיפור הזה לא מצאנו ידינו ורגלינו בבנין העתיד במהרה בימינו אמן. )תוספות יום טוב בהקדמתו למס' מידות( The Prophecy of Yechezk el You, Son of man, describe the House to the nation of Israel, let them be ashamed of their sins, and measure its plan. If they are ashamed of all they have done, then tell them the form and plans of the House its exits and entrances, and all its forms, teach them all the laws pertaining to it, and transcribe it for them, so that they will keep its form and its laws, and they will do them. Come and see! (Chapter 43, 10 11) At the time that Hashem showed,ביהמ"ק Yechezk el the form of the what did He say {to him}? Describe the House to the nation of Israel, let them measure its plan. Yechezk el {then} said before Hashem: נבואת יחזקאל א ת ה ב ן אד ם 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 ו נ ות יה ם ומ ד ד ו א ת ת כ נ ית. 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 ומ וצ איו ומ וב איו ו כ ל צ ור ת ו ו א ת כ ל ח ק ת יו ו כ ל צ ור ת ו ו כ ל ת ור ת ו ה וד ע א ות ם וכ ת ב ל ע ינ יה ם ו י ש מ ר ו א ת כ ל צ ור ת ו א ות ם. בא וראה! ו א ת כ ל ח ק ת יו ו ע ש ו )יחזקאל מג, י - יא( כשהקב"ה מראה ליחזקאל את צורת הבית, מה הוא אומר? "הגד את בית ישראל את הבית ויכלמו מעונותיהם ומדדו את תכנית". אמר יחזקאל לפני הקב"ה: 5

6 Master of the universe! As of now we are still exiled in the land of our enemies, yet You tell me to describe to Israel the form of the House and write it down so that they can keep its form and laws. Are they capable of building it {now}? Leave them until they leave the Galus, and then I will go and tell them! :יחזקאל Hashem answered,גלות Just because My children are in should the building of My house remain desolate? :}יחזקאל{ Hashem then said to Studying about {the Beis HaMikdash}, is as great as actually building it! Go and tell them that they should study.תורה the form of the House in the In the merit of its study, I will consider it as if they are involved! בית המקדש in actually building the )תנחומא צו, יד( Tzav) (Midrash Tanchuma Parsha Review (day 1): Learning about the Beis HaMikdash 6 "רבש"ע! עד עכשיו אנו נתונים בגולה בארץ שונאינו, ואתה אומר לי לילך ולהודיע לישראל צורת הבית וכתוב אותו לעיניהם וישמרו את כל צורותיו ואת כל חוקותיו. וכי יכולין הן לעשות? הניח להם עד שיעלו מן הגולה, ואח"כ אני הולך ואומר להם!" א"ל הקב"ה ליחזקאל: "ובשביל שבני נתונין בגולה, יהא בנין ביתי בטל?" א"ל הקב"ה: "גדול קרייתה בתורה כבנינה! לך אמור להם ויתעסקו לקרות צורת הבית בתורה. ובשכר קרייתה שיתעסקו לקרות בה, אני מעלה עליהם כאילו הם עוסקים בבנין הבית!" The Rambam lists the Mitzva of building the Beis HaMikdash, as one that is applicable at all times. Even when we are not able to actually build (because of the fact that we are still in Golus), there is still a Mitzva to learn the laws of the Beis HaMikdash, which 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 Mitzva for itself, to discuss the welfare of Yerushalayim, so that it should be considered as if we are building

7 it. This is expressed in the words of the Midrash, that Hashem told the Prophet Yechezk el to describe to the Jewish people all the in s and out s of the Beis HaMikdash, since the study of its laws in Torah, is equated to actually building it. In addition, since we are anticipating the arrival of Moshiach every day, it is necessary to learn about the Beis HaMikdash, as a preparation for Moshiach s imminent arrival, so that we can then know how to actually build it. Although the 3 rd Beis HaMikdash (as it is 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. Once we know the basic ideas (as they are in the 2 nd Beis HaMikdash), we will be able to apply them to the words of Yechezk el which at that time Hashem will enable us to understand. 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. This anticipation is expressed specifically through an increase in Torah study, especially the laws and verses of the Torah that pertain to the Beis HaMikdash. תענית שבעה עשר בתמוז The occurrences of the 17 th of Tamuz On the 17 th of תמוז five {bad} things occurred: בי"ז בתמוז 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, he broke the Luchos}; the daily Tamid sacrifice ceased to be brought {either 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 ;{ביהמ"ק that was kept in the ספר תורה Sefer Torah {some say the נשתברו הלוחות ובטל התמיד והבקעה העיר ושרף אפסטמוס את התורה 7

8 he {either the aforementioned (Apostemos) or Menashe son of Chizkiya, king of {יהודה placed an idol inside the Holy Temple. 8 והעמיד צלם בהיכל. )תענית פ"ד משנה ו'( 5) (Mishna Ta anis Chapter 4, Mishna Laws & Customs 1. The fast of the 17 th of תמוז begins in the morning; one may eat before dawn: 2. On a public fast day חב"ד custom is not to rinse out our mouths (although if one did it by mistake, it is not considered that he broke his fast): 3. A fast day is a יום רצון לה' a virtuous day for prayers to be answered: 4. During Shmone Esrei of Shacharis only the חזן says עננו as a ברכה on its own :רפאינו & גואל ישראל between :אבינו מלכינו of Shacharis S lichos are said, followed by the long תחנון 5. After 6. 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: 7. On a fast day one should increase in the giving of Tzedaka. 8. After אשרי of Mincha and half Kadish, there is the reading of the Torah. 9. After reading the Torah there is no Kadish, and the Haftora is said 10. Only someone who is still fasting can be called up to the Torah. 11. Before Shmon Esrei, half Kadish is said once again. :כי אתה שומע before עננו 12. Everyone (except for one who broke his fast) says 13. If עננו was omitted שמונה עשרה need NOT be repeated: :שחרית as in רפאינו & גואל ישראל between ברכה as a separate עננו says חזן 14. The :אבינו מלכינו we say the long,נפילת אפים 15. After 16. After,מנחה it is customary for the Rabbi or elder of the community to say If there is no one capable of doing.תשובה arousing people to do,דברי כבושין :דברי כבושין or think in his mind ספר that, every person should either read in a :תענית of every מנחה after דברי כבושין 17. For many years, the Rebbe said :בין המצרים Some directives of the Rebbe regarding the days of 1. Add in both the study of Torah )משפט( and the giving of,צדקה based on what.ציון במשפט תפדה ושבי' בצדקה written: it is 2. In,תורה especially in studying about the בית המקדש (and Moshiach)), and in study. - Shul s & houses of מקדש מעט especially giving for,צדקה 3. Learn the laws of the 3 weeks (helping to transform and abolish them)..ביהמ"ק 4. Women, as well, are obligated in learning about the

9 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.צדקה & תפילה,תורה 6. The day before Rosh Chodesh Av increase even more in Give the cost of two (preferably three) meals to Tzedaka. Resolve to make this increase already before the 3 weeks or at least before ראש חודש אב,ערב the earlier the better. Those who did not add in the proper times must make it up later. 7. Complete a tractate of the Talmud every day of the nine days (as a preparation ערב This is similar to the Siyum that we make on.גלות for the completion of the.(גאולה in connection with the first פסח 8. Besides for the Siyum of the 9 th of Av being after nightfall, a סיום should be.(מועד קטן such as,ת"ב that may be completed on מסכת itself (on a ת"ב made on 9. If possible, these סיומים should continue until (including) the 15 th of Av. אהבת ישראל, חינוך, [ Mivtza im 10. Make a special effort to increase in all of the which מזוזה especially,[תורה, תפילין, צדקה, בית מלא ספרים, נש"ק, כשרות, טהרת המשפחה adds to the security of the Jewish people wherever they may be. 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. Rambam Mishne Torah Wednesday 18 th ( Chai ) of Tamuz ענייני בית המקדש The מצוה of building the ביהמ"ק and its purpose Halacha 1 Chapter 1 It is a positive commandment to construct a House for ה' {whose main purpose is 1 :} ready for offering קרבנות within it and celebrate in it three times a year as it is written: "And they shall make for Me a sanctuary". רמב"ם הלכה א' מ צ ו ת ע ש ה ל ע ש ות ב י ת ל ה' 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" פרק א' 1 This is the opinion of the רמב"ם that the main purpose of the ביהמ"ק is for us to serve ה' in it, by bringing קרבנות and the like. The רמב"ן argues, as we ll learn later. 9

10 The Mishkan that Moshe Rabeinu constructed, is described in the Torah. This Mishkan was only temporary, as it is written: "For at present, you have not come unto [the resting place and the inheritance] 2." Halacha 2 After entering ארץ ישראל {although they were not yet fully settled in the land}, they erected the משכן in גלגל {the first place that they set up camp 3 }, 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 spread the ofמשכן יריעות the 4 over it; it did not have a roof {it was not yet fully permanent, as they weren t fully settled}. The משכן of שילה stood for 369 years, and when עלי died it was destroyed 5..נוב andמשכן built a 6 They then came to When שמואל died it was destroyed and.משכן and built a גבעון they came to 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 ש נ א מ ר "כ י לא ב את ם ע ד ע ת ה". הלכה ב' כ יו ן ש נ כ נ ס ו ל אר ץ 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 הי ת ה ש ם ת ק ר ה. ושס"ט ש נ ה ע מ ד מ ק ד ש ש י לה. וכ ש מ ת ע ל י ח ר ב 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. 2 This פסוק proves that the משכן itself was only a temporary way to fulfill the מצוה due to the circumstances at the time (not being settled properly). After arriving at their final resting place, they were obligated to fulfill the מצוה as is appropriate based on the changing circumstances. 3.מדבר Not moving it with them constantly as they had done in the 4 משכן Animal skins that were draped as a roof over the original 5 At that time the ארון was captured by the Plishtim 6 כהנים Which was the city of the 10

11 From גבעון they came to the eternal structure {the ביהמ"ק which was a proper permanent edifice}.. 7 {together} lasted for 57 years גבעון & נוב Halacha 3 ירושלים was built in מקדש Once the it is forbidden to build a house for Hashem in any other place, or to offer there a sacrifice. 8 There is no House {for Hashem} for all generations other than in Yerushalayim on Mount Moriah, as is written: Dovid said this is the House of G-d, and this is the altar for sacrifices of Israel.' also Hashem 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.} Halacha 4 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. הלכה ג' כ יו ן ש נ ב נ ה ה מ ק ד ש ב יר וש ל י ם נ א ס ר ו כ ל ה מ ק ומ ות כ ל ן ל ב נ ות ב ה ן ב י ת ל ה', ול ה ק ר יב ב ה ן ק ר ב ן 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 " ו א ומ ר: "ז את-מ נ וח ת י ע ד י-ע ד": הלכה 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 The structure built by King Shlomo 9 is described in the book of Kings. ב נ י ן ש ב נ ה ש למ ה, כ ב ר מ פ ר ש ב מ ל כ ים 7 The רמב"ם is insinuating that the lack of permanence is not connected to the length of time that the Mishkan s stood, as all of the s משכן together stood for a longer time than the.ביהמ"ק Rather, it is an essential lack of permanence in their settlement in the land. The same מצוה of ועשו לי מקדש applies constantly; however, the more settled we are the more permanent we can build it. 8 מזבח there were times that it was permitted to build a,ירושלים was built in בית המקדש Before the (במה (in a משכן outside of the קרבנות and sacrifice 9 בית המקדש The 1 st 11

12 The {3 rd } structure that will be built יחזקאל although it is {described} in it is not explicitly explained. בית Thus, the people who built the 2 nd עזרא in the time of המקדש 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 and judge the כהנים {examine their lineage}. A כהן who was found unfit {to serve} would dress in black {as a sign of mourning}, and would leave. If he was found worthy {of serving} he would dress in white and serve together ;כהנים with the other and they would declare the day a holiday for the fact that no blemish was found in.אהרן the descendants of They would sing the following {praise}: Blessed be ה' that no blemish was found in.אהרן the descendants of 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 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 ב נ וה ו כ ב נ י ן ש למ ה עז ר א ומ ע ין ד ב ר ים ה מ פ ר ש ים ב יח ז ק אל. לשכת הגזית משניות מס' מידות 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 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 and his אהרן [and blessed be He who has chosen descendants to serve Him in the Holy of Holies]: לפני ה' בבית קדש קדשים[ This משנה is the final one of מידות,מסכת which therefore obviously states clearly the completion and goal of the בית המקדש which is described therein. While most texts of the משנה include the final two lines, the רמב"ם omits them. The Rebbe explains that the בית are in line with the two opinions as to the purpose of the משנה in the גירסאות two 12

13 should have a place to rest His presence, then ה' so that (רמב"ן If it is (like the.המקדש the main thing is the קדש הקדשים where the שכינה resides. This is why the רמב"ם omits those lines, because according to his opinion, the main part is the עבודה (which is.(כהנים performed by the Yechezk el s Prophecy: Ch. 40, 1 In the twenty-fifth year of our exile, נבואת יחזקאל קאפיטל מ' פסוק א' - ה ב ע ש ר ים ו ח מ ש ש נ ה ל ג ל ות נ ו in the beginning of the year, on the tenth of the month 10, in the fourteenth year after }ירושלים{ was destroyed, on this very day the hand of the ה' was upon me, and He brought me there. With G-dly visions He brought me to the land of Israel {I was shown as if I was being taken there} and He placed me on a very high mountain, יחזקאל} was being shown the time of משיח when הר הבית will become the highest of mountains}, and upon it was like the building of a city from the south {as the city of ירושלים is to.{הר הבית the south of And He brought me there, and behold a man {מלאך} with the appearance of copper, wer msd and a measuring rod {for measuring land}, and he stood in the gate. And the man {angel} spoke to me, "Son of man, see with your eyes 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 כת ה ה ע יר ב ע צ ם ה י ום ה ז ה 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 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 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 ב ן אד ם ר א ה ב ע ינ י ך 10.ראש השנה year which is therefore also referred to as יובל of the יום כיפור took place on נבואה The 13

14 and with your ears hear, and set your heart to all that I am showing you, וב אז נ י ך ש מ ע ו ש ים ל ב ך ל כ ל א ש ר א נ י מ ר א ה א ות ך because in order to show you, you have כ י ל מ ע ן ה ר א ות כ ה ה ב את ה ה נ ה : been brought here; Summary: Purpose of the Beis HaMikdash According to the Rambam, the main purpose of the Beis HaMikdash is so that we can have a place (where Hashem rests His presence), so that we can serve Him. Therefore, this is a Mitzva that is incumbent upon the Jewish people at all times. However, the type of Beis HaMikdash that is built is depends on the circumstances of the settlement of the Jewish people. When we were in the desert and traveling, we made a temporary dwelling place for Hashem, one that was mobile. When we arrived in Eretz Yisroel, but were not yet settled, as there were still many enemies etc., we constructed a stone structure, but rather than a proper roof, it was covered by the animal skins that covered the Mishkan. This structure was built first in Shilo, and later in the cities of Nov and then Giv on. Although the length of time that the Mishkan stood in Shilo, Nov & Givon, was longer than the entire period of the 1 st Beis HaMikdash, it was considered temporary, because the Jewish people were not permanently settled, therefore neither was the Mishkan. Only in the time of King Shlomo, when Hashem had defeated the enemies, and the Jewish people were properly settled in the land, was a permanent Beis HaMikdash built. The permanence of the Beis HaMikdash was also reflected by the fact that even after it was destroyed, the presence of Hashem can be only in that place, and not elsewhere. The permanence of the 2 nd Beis HaMikdash was different than the 1 st, as physically it was a bigger building and lasted longer, yet the spiritual presence was not as much. The 3 rd Beis HaMikdash will be established much more in the physical world, as well as in the spiritual revelation, and will therefore transform the entire world into a dwelling place for Hashem. When we are in Golus and not able to build the actual Beis HaMikdash, we still have an obligation to do all that we can to fulfill the Mitzva, based on the circumstances of that time. Just as when the Jewish people are not settled in their land, a temporary structure must be built, when we are in Golus and cannot build, there is an obligation to learn the laws of the Beis HaMikdash (as in yesterday s lesson) which is considered as if we are building it, and also prepares us in every way possible for its actual building. 14

15 משכן בית המקדש 3 rd בית המקדש 1 st בית המקדש 2 nd 15