Building
Through Study
The Rambam introduces
every one of the fourteen books of the Mishneh
Torah with a verse from the Prophets or
the Sacred Writings. For Sefer Avodah,
“the Book of Divine Service,” which
contains a description of the Bet Hamikdash
and the sacrifices offered there, he employs
the verse:[1]
“Seek out the welfare of Jerusalem, those
who love you shall prosper.”
Most of the other verses
the Rambam chooses merely indicate
a point of connection to the subject under
discussion. The selection of this verse, by
contrast, is intrinsically related to the
purpose of studying the laws that follow.
For it implies that there is an obligation
to “Seek out the welfare of Jerusalem,”
to concern oneself with the structure and
functions of the Bet Hamikdash although
we are, at present, incapable of actually
building it.[2]
To explain: One of the
613 mitzvot of the Torah is the commandment
to build a Sanctuary,[3] and the fulfillment
of this commandment is incumbent upon every
Jewish man and woman.[4]
The desired manner of fulfilling this commandment
is to participate in the actual construction
of the Bet Hamikdash. Nevertheless,
in an era when this is not possible, G-d
has offered us an alternative.
To cite an example from
history: G-d revealed the details of
the structure of the Bet Hamikdash
of the Era of the Redemption to the prophet
Yechezkel, and told him:[5] “Tell the people
of Israel of the House... and measure the
design.”
Our Sages relate:[6]
Yechezkel replied to
Him: “Master of the Earth, why are You
telling me to go and tell Israel the form
of the House... They are now in exile in the
land of our enemies. Is there anything they
can do [about it]? Let them be until they
return from the exile. Then, I will go and
inform them.”
G-d answered:
“Should the construction of My House
be ignored because My children are in exile?”
G-d declared:
“The study of the Torah’s [design
of the Bet Hamikdash] can be equated
to its [actual] construction. Go, tell them
to study the form of the Beis HaMikdash.
As a reward for their study and their occupation
with it, I will consider it as if they actually
built the Bet Hamikdash.”
Implicit in the wording
used in this passage is that the study of
the laws of the Bet Hamikdash, has
ramifications that extend far beyond the ordinary
sphere of intellectual activity. From the
description of this study as “the building
of My House,” we can infer that through
such study, a person fulfills his obligation
to build the Bet Hamikdash.
Fulfilling mitzvot
on Two Planes
The concept that there are two levels at
which the mitzvah of building the Beis
HaMikdash can be observed is reflected in
other halachic contexts. For example, atonement
for a sin performed dduac (without a conscious
intent to transgress) is achieved through three
different activities: a) teshuvah, one’s
inner feelings of remorse and regret, b) vidui,
confession, and c) korban, offering a
sacrifice.[7]
At present, however, when we are unable to offer
sacrifices, a complete measure of atonement
is achieved through teshuvah and vidui
alone. There is no further obligation whatsoever.[8]
A similar concept applies
in regard to conversion: For a convert to
be accepted within the Jewish faith, he must
accept the observance of the mitzvot,
become circumcised, and immerse himself in
a mikveh.[9] After the Bet Hamikdash is
rebuilt, converts — even those who have
converted in the present era — will
also be required to bring a sacrifice.[10]
Nevertheless, the fact that a convert is
unable to bring this sacrifice at present
does not detract at all from his status as
a member of the Jewish people.[11]
Why Study
About Past History?
Additional light can be shed on the
above concepts through the explanation of an
apparent paradox in the Rambam’s
teachings. In his Commentary on the Mishnah,[12]
the Rambam explains the advantage of
studying the description of the Second Beis
HaMikdash:
When, speedily in our
days, [the Bet Hamikdash] is rebuilt,
it will be necessary to preserve and emulate
that structure... for it originates in the
spirit of prophecy, as it is written,[13] “All of this
is put in writing inspired by the hand of
G-d who instructed me.”
This statement raises
a problem when compared to a related passage
in his Mishneh Torah, where the Rambam
writes:[14]
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 [Bet 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.
Thus from the passage
in his Commentary on the Mishnah, it
would appear that the construction of the
Bet Hamikdash in the Era of the Redemption
will follow the fundamental pattern of the
First and Second Batei HaMikdash, for
the plan for their structure was “inspired
by the hand of G-d who instructed me.”
Therefore, studying the design of these previous
structures will enable us to prepare for the
construction of the Bet Hamikdash
in that future era.
From the Mishneh
Torah, by contrast, it is clear that the
structure of the Third Bet Hamikdash
has its source in the prophecies of Yechezkel
and differs radically from that of the First
and Second Batei HaMikdash. Indeed,
the people building the Second Bet Hamikdash
understood that they were departing from Yechezkel’s
vision. They, however, had no alternative,
for they could not comprehend the meaning
of his prophecies. According to this explanation,
one might well wonder about the value of studying
the design of the First and Second Basei
HaMikdash in the present age. Surely,
this study is not intended as merely an excursion
into past history.
The Tosafot Yom Tov[15]
attempts to resolve this difficulty, explaining
that even in the Era of the Redemption when
G-d reveals the meaning of the passages
in Yechezkel that could not be comprehended,
the fundamental elements of the structure
of the Bet Hamikdash will follow David’s
vision which served as the basis for the First
and Second Batei HaMikdash.
This explanation is,
however, somewhat difficult. For since the
structure of the Third Bet Hamikdash
will be so radically different from the previous
structures that it will require G-d
to explain its design, the contribution to
the comprehension of its design made by the
study of the structure of the previous Batei
HaMikdash appears questionable.
Based on the concept
that the study of the structure of the Beis
HaMikdash is equivalent to its actual
construction, we can, however, comprehend
the value of the study of the design of the
previous Batei HaMikdash in the present
age. Independent of the details which will
be revealed when the Bet Hamikdash
is actually constructed in the Era of the
Redemption, our study of the laws is significant,
for it fulfills the mitzvah of building
the Bet Hamikdash in the only way
possible in the present age.
How the
Third Bet Hamikdash Will Be Built
There is another context in which the above
concepts are relevant: there are two conceptions
of how the Third Bet Hamikdash will
be constructed.[16] The Rambam states[17] that the Bet Hamikdash will be built by man
and that its construction will be one of the
signs of Mashiach’s advent. Another
view[18] explains that this will be “the Sanctuary of
G-d, established by Your hands,”[19] i.e., that the Beis
HaMikdash has already been constructed by
G-d and exists in the heavenly realms,
waiting for the time when it will be able to
descend to the earth.
It can be explained
that there is no contradiction between these
two views: Mashiach will lead the people
in the construction of those dimensions of
the Bet Hamikdash which can be grasped
by human intellect at present. Afterwards,
the dimensions which we cannot comprehend
at present will be revealed from heaven by
G-d.[20]
A Matter
of Present Concern
Although the above concepts were applicable
in the previous generations as well, they are
of much greater relevance at present. For there
is a difference between the manner a person
studies the laws pertaining to a mitzvah
that he is about to perform, and the manner
in which he studies subjects which are merely
abstract or theoretical. Similarly, in regard
to the matter at hand, our study of the laws
of the Bet Hamikdash has to be permeated
by the awareness that in the very near future,
we will actually participate in building the
structure about which we are studying.
Moreover, not only is
our study of the Bet Hamikdash equivalent
to its construction, it serves as a catalyst,
hastening the coming of the time when we will
fulfill this mitzvah in an actual material
way. And then we will merit fulfillment of
the prayer,[21]
“Rebuild Your House as in former times
and establish Your Sanctuary on its site.
Let us behold its building, and make us rejoice
in its completion.” May this take place
in the immediate future.
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