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Shabbat of Vision

Shabbat of Vision

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And I, Daniel, alone saw the vision, but the people with me did not see it; yet a great terror befell them, and they fled into hiding. (Daniel 10:7)

But if they did not see the vision, why were they terrified? Because though they themselves did not see, their souls saw. (Talmud, Megillah 3a)

On the ninth day of the month of Av (“Tisha B’Av”) we fast and mourn the destruction of the Holy Temple in Jerusalem. Both the first Temple (833–423 BCE) and the second Temple (349 BCE–69 CE) were destroyed on this date. The Shabbat preceding the fast day is called the “Shabbat of Vision,” for on this Shabbat we read a chapter from the Prophets (Isaiah 1:1–27) that begins, “The vision of Isaiah . . .”

But there is also a deeper significance to the name “Shabbat of Vision,” expressed by chassidic master Rabbi Levi Yitzchak of Berdichev with the following metaphor:

A father once prepared a beautiful suit of clothes for his son. But the child neglected his father’s gift, and soon the suit was in tatters. The father gave the child a second suit of clothes; this one, too, was ruined by the child’s carelessness. So, the father made a third suit. This time, however, he withholds it from his son. Every once in a while, on special and opportune times, he shows the suit to the child, explaining that when the child learns to appreciate and properly care for the gift, it will be given to him. This induces the child to improve his behavior, until it gradually becomes second nature to him—at which time he will be worthy of his father’s gift.

On the “Shabbat of Vision,” says Rabbi Levi Yitzchak, each and every one of us is granted a vision of the third and final Temple—a vision that, to paraphrase the Talmud, “though we do not ourselves see, our souls see.” This vision evokes a profound response in us, even if we are not consciously aware of the cause of our sudden inspiration.

The Divine Dwelling

The Holy Temple in Jerusalem was the seat of G‑d’s manifest presence in the physical world.

A basic tenet of our faith is that “The entire earth is filled with His presence” (Isaiah 6:3) and “There is no place void of Him” (Tikkunei Zohar 57); but G‑d’s presence and involvement in His creation is masked by the seemingly independent and arbitrary workings of nature and history. The Holy Temple was a breach in the mask, a window through which G‑d radiated His light into the world. Here G‑d’s involvement in our world was openly displayed by an edifice in which miracles were a “natural” part of its daily operation and whose very space expressed the infinity and all-pervasiveness of the Creator. Here G‑d showed himself to man, and man presented himself to G‑d.

Twice we were given the gift of a divine dwelling in our midst. Twice we failed to measure up to this gift, and banished the divine presence from our lives.

So, G‑d built us a third Temple. Unlike its two predecessors, which were of human construction and therefore subject to debasement by man’s misdeeds, the third Temple is as eternal and invincible as its omnipotent architect. But G‑d has withheld this “third suit of clothes” from us, confining its reality to a higher, heavenly sphere, beyond the sight and experience of earthly man.

Each year, on the “Shabbat of Vision,” G‑d shows us the third Temple. Our souls behold a vision of a world at peace with itself and its Creator, a world suffused with the knowledge and awareness of G‑d, a world that has realized its divine potential for goodness and perfection. It is a vision of the third Temple in heaven—in its spiritual and elusive state—like the third set of clothes that the chld’s father has made for him but is withholding from him. But it is also a vision with a promise—a vision of a heavenly temple poised to descend to earth, a vision that inspires us to correct our behavior and hasten the day when the spiritual vision becomes tactual reality. Through these repeated visions, living in the divine presence becomes more and more “second nature” to us, progressively elevating us to the state of worthiness to experience the divine in our daily lives.

The Wearable House

The metaphors of our sages continue to speak to us long after the gist of their message has been assimilated. Beneath the surface of the metaphor’s most obvious import lie layers upon layers of meaning, in which each and every detail of the narrative is significant.

The same applies to Rabbi Levi Yitzchak’s metaphor. Its basic meaning is clear, but many subtle insights lie hidden in its details. For example: Why, we might ask, are the three Temples portrayed as three suits of clothes? Would not the example of a building or house have been more appropriate?

The house and the garment both “house” and envelop the person. But the garment does so in a much more personal and individualized manner. While it is true that the dimensions and style of a home reflect the nature of its occupant, they do so in a more generalized way-not as specifically and as intimately as a garment suits its wearer.

On the other hand, the individual nature of the garment limits its function to one’s personal use. A home can house many; a garment can clothe only one. I can invite you into my home, but I cannot share my garment with you: even if I give it to you, it will not clothe you as it clothes me, for it “fits” only myself.

G‑d chose to reveal His presence in our world in a “dwelling”—a communal structure that goes beyond the personal to embrace an entire people and the entire community of man. Yet the Holy Temple in Jerusalem also had certain garment-like features. It is these features that Rabbi Levi Yitzchak wishes to emphasize by portraying the Holy Temple as a suit of clothes.

For the Holy Temple was also a highly compartmentalized structure. There was a Women’s Court and a courtyard reserved for men, an area restricted to the kohanim (priests), a “sanctuary” (heichal) imbued with a greater sanctity than the “courtyards,” and the “Holy of Holies”—a chamber into which only the high priest may enter, and only on Yom Kippur, the holiest day of the year. The Talmud enumerates eight domains of varying sanctity within the Temple complex, each with its distinct function and purpose.

In other words, although the Temple expressed a single truth—the all-pervasive presence of G‑d in our world—it did so to each individual in a personalized manner. Although it was a “house” in the sense that it served many individuals—indeed, the entire world—as their meeting point with the infinite, each and every individual found it a tailor-made “garment” for his or her specific spiritual needs, according him or her a personal and intimate relationship with G‑d.

Each year, on the Shabbat before Tisha B’Av, we are shown a vision of our world as a divine home—a place where all G‑d’s creatures will experience His presence. But this is also a vision of a G‑dly “garment”—the distinctly personal relationship with G‑d, particularly suited to our individual character and aspirations, that we will each enjoy when the third divine Temple descends to earth.

Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson; adapted by Yanki Tauber.
Originally published in Week in Review.
Republished with the permission of MeaningfulLife.com. If you wish to republish this article in a periodical, book, or website, please email permissions@meaningfullife.com.
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Discussion (13)
July 31, 2014
third temple
A father shows his children or tells them something good to cheer them up or to give them hope in a time when their are in moments of pain and greef
Katherine Hans Von Rotes Schild Zitler
san francisco
July 12, 2013
RE: Yirmiyahu Ben Azriel
Maybe because from our view, it will be built, but from His view, since the past, the present and the future are all His, the 3rd Temple is already there. For Him there's no future, only for us. I can't picture this view myself, but only try to rationalize it.
katrin
Germany
July 12, 2013
This is a great article and it really resonates with me. I am a little confused though. How can it be that G-d has already made the 3rd Beit Hamikdash if it is prophecied that the Mashiach will build it?
Yirmiyahu Ben Azriel
Sydney, Australia
July 10, 2013
Thank you
I can't tell you what this article did for me...it is so important...
Anonymous
July 8, 2013
the third temple
Where was the Women's court located in the temple? From where do we learn this? I have not heard of this before.
Thank you for this article. Shabbat of Vision.
sophia
Ashland
July 7, 2013
If we build it He will come
Why do we so often settle for spiritualizing that which is meant for actuality. The Mishkan and the Temples were built by men. Why would the Third Temple be otherwise?
Brian Sandridge
simsbury
July 24, 2009
To: Anonymous
The third suit is made for all. I call it the Leviticus 11:44 cut. Better than Armani...
Steve
Malta
July 24, 2009
Position of gentiles
Dear Anonymous,

I hope you see this answer almost a year later!

As a gentile you can also enjoy the third divine Temple. You don't have to be Jewish! The prophet Isaiah writes of G!d saying, "My house will be called a house of prayer for ALL the peoples." If you live a life of basic goodness, outlined in the 7 univeralistic "commandments of the children of Noah", you are also worthy of being in the temple.

Kol tuv/All goodness,

Reb Zisha
Reb Zisha Bristoler
Boston, MA, USA
July 24, 2009
As one born a non-Jew (but to whom G-d is speaking as if a covenanted Jew), I have to say this article (and comments) are a breath of fresh air.
Steve
August 5, 2008
You write:

"But this is also a vision of a G-dly "garment" -- the distinctly personal relationship with G-d, particularly suited to our individual character and aspirations, that we will each enjoy when the third divine Temple descends to earth."

I resonate with these words; but who is included in the "we will each..."? What will be the position of gentiles such as myself?
Anonymous
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