The Ultimate Dwelling For G-d’s Presence - The Three Weeks and Tisha B'Av

HOME | CONTACT US | DONATE

Experience MyChabad.org. Sign up for Free!

LOGIN

The Three Weeks

Chabad.org » Holidays » The Three Weeks » Beit Hamikdash - The Holy Temple » In Depth Study » The Ultimate Dwelling For G-d’s Presence

Women's Courtyard

Northern Chambers

Southern Chambers

Butchering Area

Inner Sanctuary

In Depth Study



	The Ultimate Dwelling For G-d’s Presence Adapted from Likkutei Sichos Vol. IX, Parshas VeEschanan To Dwell Among Mortals With His commandment to the Jews to erect a Sanctuary, G-d also gave the promise,^[1] “I will dwell within.” That promise was fulfilled with the manifestation of G-d’s Presence in the Sanctuary — as it is written,^[2] “G-d’s glory filled the Sanctuary.” The manifestation of the Divine Presence within our material world has undergone several different phases. As the Sanctuary journeyed through the desert, and similarly, afterwards, when it was located in Eretz Yisrael,^[3] the Divine Presence continued to be manifest within. And when the Beis HaMikdash was built in Jerusalem, again^[4] “G-d’s glory filled the house of G-d.” From that time onward, the site of the Beis HaMikdash became the resting place of the Divine Presence.^[5] More particularly, however, it is possible to differentiate between the manner in which the Divine Presence was manifest in the Sanctuary and its manifestation in the Beis HaMikdash. Although there is no change in G-d Himself, there is a difference between the nature of the manifestation of His Presence in these locations, the difference being the extent to which the physical nature of the site was nullified, and hence, the extent to which it served as a medium to reveal G-d’s Presence. The Differences Between a Temporary Dwelling and a Permanent Home To explain: The Sanctuary served as a temporary dwelling for G-d, as it is written:^[6] “And I [G-d] have sojourned in a tent and a tabernacle.” The site of the Beis HaMikdash, by contrast, is the permanent dwelling place for the Divine Presence, as it is written:^[7] “This is My resting place forever.” Among the corollaries to this concept is the following: Although the ground became sanctified at the time when the Sanctuary was located in a particular place,^[8] after the Sanctuary was relocated, no vestige of holiness remained in its previous location. In regard to the Beis HaMikdash, by contrast, the nature of the physical site was changed. From the time of its construction onward, even after the Beis HaMikdash was destroyed, the site remains the resting place for G-d’s Presence.^[9] In Chassidic thought,^[10] this distinction is explained as follows: The revelation within the Sanctuary reflected the descent of G-d’s Presence until it rested within our material world. As this revelation radiated downward, it reflected the infinite power of G-d’s light. It did not, however, effect a lasting change within the setting of the revelation. The construction of the Beis HaMikdash, by contrast, reflected the transformation of a portion of the world itself into a dwelling for G-d. Here, the emphasis was not on the revelation of G-dliness from above, but on how the truth of the existence of every entity in this world is G-dliness. Thus the Beis HaMikdash represented the ultimate expression of our efforts to refine our material environment, and to elevate it to a state of holiness.^[11] Two Levels of Refinement Within the latter concept itself, there are two different levels, which correspond to the differences between the First and Second Batei HaMikdash. To explain by means of analogy: There are two types of thinkers: one whose thinking processes have been developed by a teacher, and another who achieves success through his own independent efforts. Even in the first instance, the person is capable of thinking creatively and understanding concepts which he has not heard explicitly from his teacher. Nevertheless, his conceptual thrust originates in the teachings of his mentor.^[12] The second individual, by contrast, develops his thought processes without such guidance. Although the second individual has made greater use of his powers of achievement, the first individual nevertheless possesses a clear advantage. For the guidance of his mentor has endowed him with greater clarity and direction. To see these principles reflected in the analog: The First Beis HaMikdash possessed a far greater degree of Divine revelation than the Second Beis HaMikdash.^[13] For example, in the First Beis HaMikdash, the Holy Ark which contained the tablets of the Ten Commandments was present in the Holy of Holies,^[14] and the urim vetumim would answer with prophetic vision.^[15] Thus, although the First Beis HaMikdash reflected a transformation of the material aspects of the world as mentioned above, it was also associated with Divine revelation, like, to refer back to the analogy, a student who proceeds independently, but who relies on the guidance of his teacher. The Second Beis HaMikdash lacked the aspect of revelation that characterized the First Beis HaMikdash. It did, however, reflect the transformation of the material aspects of the world into a dwelling for G-d to a greater degree; to refer back to the analogy, a student who achieves success through his own independent efforts. This dimension is highlighted by our Sages’ interpretation^[16] of the verse:^[17] “The glory of this later house will be greater than the first house,” as referring to the Second Beis HaMikdash which was greater, in time^[18] and space,^[19] than the First Beis HaMikdash. For time and space are the coordinates that determine the nature of existence within our material world. This dimension is also reflected in the fact that the construction of the Beis HaMikdash was ordered by Koresh, King of Persia, a gentile. This indicates that the world itself, as it exists within its own framework, desired that a Sanctuary be constructed for G-d. Parallels in Our Divine Service The relationship between these three phases of Divine revelation — the Sanctuary, the First Beis HaMikdash, and the Second Beis HaMikdash — can be compared to the relationship between three modes of our Divine service: Torah study, the performance of mitzvos, and turning to G-d in teshuvah. To explain: When studying the Torah, we deal with material concerns. Nevertheless, our involvement in these matters is abstract in nature; we are not directly involved with matters of the world. On the contrary, Torah study requires separating oneself from the issue in question, viewing it abstractly, and striving to discover what the Torah states regarding the matter. This parallels the revelation of G-d’s Presence within the Sanctuary, where G-d’s Presence was revealed within our world in a manner that did not effect a permanent change in the world’s material nature. In regard to the performance of mitzvos, by contrast, our Sages state:^[20] “The mitzvos were given for the sole purpose of refining the created beings.” For our performance of mitzvos is directly involved with material entities and refines them by establishing a bond of oneness between them and G-d. Although the performance of mitzvos elevates the material substance of the world, this elevation comes as a result of the influence of G-d — He who commanded that the mitzvos be observed. Thus, this mode of service parallels the manifestation of G-d’s Presence in the First Beis HaMikdash which was illustrated by the analogy of a scholar whose development is guided by a teacher. The desire to turn to G-d in teshuvah, by contrast, does not come “from above.” On the contrary, the classic conception of teshuvah is repentance from sin, and in that instance, a person has separated himself from G-dliness and does not feel Divine light. Why then does he turn to G-d? Because that is the truth of his being. No Jew can or will remain separate from G-d^,[21] and his inner spiritual core compels him to develop an outward, conscious connection. Teshuvah represents a reestablishment of a connection to G-d through man’s own initiative. This parallels the manifestation of G-d’s Presence in the Second Beis HaMikdash illustrated above with the analogy of a scholar who achieves success through his independent efforts.^[22] The Ultimate Divine Dwelling The Third Beis HaMikdash will possess the advantages that were present in both the First and the Second Basei HaMikdash and will fuse both these dimensions into a single whole.^[23] For the Era of the Redemption will be characterized by the refinement of the world at large; Mashiach “will perfect the entire world to serve G-d as one.”^[24] And this will be the era of complete revelation; “the glory of G-d will be revealed and all flesh will see.”^[25] This Beis HaMikdash will remain for all time, an eternal testimony of G-d’s Presence within this world. May it be revealed in the immediate future. ^[1]. Shmos 25:8. ^[2]. Ibid. 40:35. ^[3]. See Hilchos Beis HaBechirah 1:1-2. ^[4]. I Melachim 8:11. ^[5]. See the essay entitled “Towards the Complete Fulfillment of a Mitzvah” which explains the halachic dimensions of the sequence of settings in which G-d’s Presence was manifest. ^[6]. II Shmuel 7:6. ^[7]. Tehillim 132:14, cited by the Rambam in Hilchos Beis HaBechirah 1:3. ^[8]. As evident from Bamidbar 5:17, “The priest shall take earth from the floor of the Sanctuary,” the earth of the Sanctuary was considered part of the structure as a whole. ^[9]. See Hilchos Beis HaBechirah 6:16: “Why do I say that the original consecration sanctified the [Beis Ha]Mikdash and Jerusalem for eternity?... Because the sanctity of the [Beis Ha]Mikdash and Jerusalem stems from the Divine Presence, and the Divine Presence can never be nullified.” ^[10]. Torah Or 43c ff. ^[11]. The difference between the sanctuary and the Beis HaMikdash is reflected in the nature of the materials used for these two structures. The roof of the Sanctuary was made from animal hides, its walls from wood, and its sockets and floor from inanimate matter. Thus it reflected how G-dly light extended downward through the different forms of existence (animal, plant, and inanimate matter) that make up our world. In the Beis HaMikdash, the entire structure was built from stone, inanimate matter. (More particularly, some structural supports were from wood, but the entire external structure was from stone. See the essay entitled “The High Priest’s Chamber.”) For the transformation of the material into a dwelling for G-d is most clearly expressed when the lowest form of existence, inanimate matter, is involved. ^[12]. See Likkutei Sichos, Vol. X, Parshas Toldos, which explains the praise the Mishnah (Avos 2:19) gives to Elazar ben Arach, that he was “a fountain that flows with ever-increasing strength.” This implies that he was able to develop new ideas on his own initiative. Nevertheless, although he possessed this potential, he was still a student of Rabbi Yochanan ben Zakkai, for his thinking processes had been shaped by his master. ^[13]. See Yoma 21b. ^[14]. See the essay entitled “A Buried Treasure.” ^[15]. See the essay entitled “What Were the Urim VeTumim?” ^[16]. Bava Basra 3a. ^[17]. Chaggai 2:9. ^[18]. The First Beis HaMikdash stood for only 410 years, while the Second Beis HaMikdash stood for 420 years. ^[19]. The First Beis HaMikdash was only 30 cubits high, while the Second Beis HaMikdash was 100 cubits high. ^[20]. Bereishis Rabbah 44:1. ^[21]. See Mishneh Torah, Hilchos Geirushin 2:10, Tanya, ch. 19. ^[22]. Similarly, when considering the spiritual level of the Jewish people as a whole, at the time of the construction of the First Beis HaMikdash, the people’s spiritual level could be described as that of tzaddikim, “righteous men.” In regard to the Second Beis HaMikdash which was built after the return from the Babylonian exile, the people as a whole could be described as baalei teshuvah, individuals who turn to G-d in repentance. ^[23]. In this vein, we can understand the prophecy (Yeshayahu 40:1) “Take comfort, take comfort, My people.” The commentaries explain that the repetition of the phrase indicates that the Third Beis HaMikdash will provide solace for our people for the destruction of both the First and the Second Basei HaMikdash. The commentaries ask that, on the surface, a single expression of solace would be sufficient, for seemingly, the revelations of the First Beis HaMikdash surpassed those of the Second Beis HaMikdash. Based on the explanation above, that the Second Beis HaMikdash possessed a dimension in which it surpassed the First Beis HaMikdash, it is fitting that the Third Beis HaMikdash contain a separate aspect of comfort for it. ^[24]. Mishneh Torah, Hilchos Melachim 11:4. ^[25]. Yeshayahu 40:5.