The [above] can be understood [in greater depth] in light of the [the
explanation of] our Sages’ statement:1
The ‘lion’ [Nevuchadnetzar] arose during the [month whose] sign is the lion
and destroyed [the Beis HaMikdash known as] Ariel, [“the lion of
G-d,”] so that the “Lion” [G-d] will come during the [month whose] sign is the
lion and [re]build Ariel.”
This statement implies that [G-d always intended to build a Beis HaMikdash
that was on a higher and more consummate level than the First Beis HaMikdash.
Thus the verse] “The glory of this latter House will be greater than the former”
applies even if the First Beis HaMikdash would never have been destroyed,
but instead would have endured forever. It was for the purpose [of bringing
about the building of this ultimate Beis HaMikdash] that “the ‘lion’
arose ... and destroyed Ariel,” so that the Lion will come and rebuild
Ariel in a manner greater than it previously existed (even if it would have
endured forever).2
[The advantage of the Beis HaMikdash of the Era of Redemption]
resembles the superior quality which baalei teshuvah (those who
turn to G-d in repentance) possess over tzaddikim. The divine
service of tzaddikim (even those tzaddikim who possess no evil
inclination,3 for which reason it is impossible for them to
actually sin, and their spiritual service is in an enduring manner) only draws
down [Divine influence that is contained within the limited dimension of G-dly
light contained within] the chainlike order of spiritual existence (hishtalshelus).
The divine service of baalei teshuvah [by contrast, draws down
influence from a level that] transcends this limited framework of
existence.4
This, then, is the implication of “The ‘lion’ arose and destroyed Ariel,
so that the ‘Lion’ will come and [re]build Ariel”: For it is
known5
that [the term] “the Lion” {— “This is the Holy One, blessed be He, of whom the
verse states,6 ‘A Lion roars; who
will not fear’”7} refers to the revelation of Keser, [a lofty rung]
that transcends the limited framework of the order of spiritual
existence.
[This concept, the advantage of the divine service of baalei teshuvah
enables us to appreciate] another idea. Our Sages relate8 that when [the
Jews] ascended from Babylon, it was intended that [the Beis HaMikdash of
the Era of Redemption], (the Third Beis HaMikdash) be built. [Due to the
sins of the Jewish people, who did not eagerly return to the Land, this
potential was not realized.]
[Despite the unique qualities that this building would have possessed,] the
Third Beis HaMikdash that will [actually] be built in the Era of
Redemption (which will follow the Second Beis HaMikdash) will be even
greater. Although the Jews who returned from Babylon (after the destruction of
the First Beis HaMikdash and the rectification [of those sins that led to
its destruction]) were on the level of baalei teshuvah,9 there are, nevertheless, many degrees of repentance. To
enable the Jewish people to attain the consummate degree of teshuvah
in the subsequent exile, the [return to Zion] was followed by the destruction
of the Second Beis HaMikdash. This [degree of teshuvah] will cause
“The glory of this latter House [to] be even greater than the former.”
In light of the above, we can explain our Sages’
interpretation10 of the verse,11 “House of Jacob: hear the word of G-d.” [Our Sages comment:]
Hear the words of Torah so that it not be necessary to hear the words of
prophecy; hear the words of prophecy so that it not be necessary to hear the
words of admonishment.... (and [the statement] concludes) Let your bodies hear,
so that it not be necessary for your bones to hear, as it is
written:12 “O dried bones, hear the word
of G-d.”
[The final clause in the above statement needs clarification.] [The
statement,] “Hear the words of Torah so that it not be necessary to hear the
words of prophecy,” is understandable: The purpose of prophecy is to prod and
exhort [the Jewish people to observe] the words of the Torah.13 Thus, if they were to
obey the words of Torah, words of prophecy would not be necessary. So, too,
regarding the words of prophecy themselves: If they would have heeded the words
of prophecy of the earlier prophets who exhorted them to keep the words of Torah
[lovingly] — without an admonishing tone, they would not have needed the
[harsher] words of admonition [conveyed by the latter prophets], (and so, too,
with regard to the matters that follow in this statement).
However, the concluding expression, “so that it not be necessary for your
bones to hear...” is in need of clarification. [This clause refers to the
Resurrection of the Dead.] How is it possible to say that if they would have
heeded the words of Torah or the words of admonition, and the like, then they
would not have merited — G-d forbid — the Resurrection of the Dead?
This can be explained [in light of the above concepts]: The descent [that
came as a result] of the Jews remaining indifferent to the words of Torah [and
the subsequent prophetic revelations, is not merely a negative force].
[Ultimately,] this descent will cause the Resurrection of the Dead to be on a
higher level [than it would have been had these sins not taken place], just as
the Third Beis HaMikdash is of a superior level, since it follows the
descent of the destruction of the Second Beis HaMikdash.
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