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.