Toldos: Three Wells: Three Batei HaMikdash

In his commentary on the Torah, Ramban writes about the wells that Yitzchak dug:2

The Torah speaks at length about these wells, even though the simple meaning of the story does not provide us with any practical benefit, nor does it increase our esteem for Yitzchak. Both he and his father followed the same pattern and dug wells. However, this narrative comes3 to hint to a hidden message, informing us of future events. For “a well of living water” alludes to the House of G‑d that the descendants of Yitzchak would build. Therefore, the verse refers4 to “a well of living water,” thus recalling the verse,5 “G‑d, the source of living water.”

The first well, called Esek,alludes to the First Beis HaMikdash…. The second, called Sitnah,refers to the Second Beis HaMikdash…. The third, called Rechovos,refers to the Future Beis HaMikdash that will be built, speedily in our days, without dispute or strife. In that era, G‑d will expand (yarchiv) our boundaries… And concerning the Third Beis HaMikdash, it is written,6 “It became wider (verachavah) and it rose higher and higher.” And it is then that “we will multiply in the land.”7

Now, there are other allusions to the three Batei HaMikdash in the stories of the Patriarchs. For example, Sifri8and the Midrash9state:

Avraham saw the Beis HaMikdash built, and he saw it destroyed, and he saw it… rebuilt and perfected in the Ultimate Future, (as it is written,10 “G‑d will see… G‑d will be seen”). Similarly…, Yitzchak saw the Beis HaMikdash built, and he saw it destroyed, and he saw it rebuilt and perfected in the Ultimate Future, (as it is written,11 “See the fragrance of my son, like the fragrance of the field that G‑d blessed”…). Similarly…, Yaakov saw the Beis HaMikdash built, and he saw it destroyed, and he saw it rebuilt and perfected in the Ultimate Future, (as it is written,12 “How awesome is this place! Certainly, it is nothing other than the House of G‑d).”13

Yet by explaining the allusion to the Beis HaMikdash in the narrative of Yitzchak digging wells, Ramban does more than add meaning to a story whose “simple meaning… does not provide us with any practical benefit.” Although the Patriarchs’ visions of the Batei HaMikdash are alluded to in the verses (as explained by Sifri), Ramban’s explanation which associates Yitzchak’s wells with the Batei HaMikdash reflects an added dimension:

a) Sifri and the Midrash mention the Patriarchs’ visions only in general terms – that they saw the Beis HaMikdash as it was built, destroyed, and rebuilt – without explaining that they had visions of the First, Second,14 and Third15 Batei HaMikdash. By contrast, the allusions to the Batei HaMikdash made by the names Yitzchak gave the wells – Esek, Sitnah, and Rechovos – hint at each of the three Batei HaMikdash in particular, as Ramban16 explains.

b) Sifri and the Midrash relate that the Patriarchs merely saw the Batei HaMikdash. Yitzchak’s digging of the wells, by contrast, was “an act of the Patriarchs” that serves as “a sign for their descendants,”17 serving as a catalyst for18 and empowering19 his descendants to actually build the Batei HaMikdash.

We can explain this concept based on the axiom that all the acts of the Patriarchs, particularly those mentioned in the Torah, are – as is true regarding every aspect of Torah – significant in every detail. Accordingly, the reason the three Batei HaMikdash are alluded to specifically by Yitzchak’s actions of digging wells – even though all the Patriarchs saw the Beis HaMikdash built, destroyed, and rebuilt – is because here the focus is on a dimension of the Beis HaMikdash that shares a particular connection with Yitzchak.

It is possible to say that the allusion here is to each of the Batei HaMikdash individually, rather than to the general concept of a Beis HaMikdash – that it would be built, destroyed, and rebuilt, as the other Patriarchs saw the Beis HaMikdash – because here the emphasis is not on the common factor shared by all the Batei HaMikdash, but on the unique individual quality each one expressed. In turn, the distinction between the Batei HaMikdash results from the fact that each one was built in a different way than the other two. Their distinct qualities are therefore alluded to not by the Patriarchs’ visions of the Beis HaMikdash, but rather by their actions – and, more specifically, by Yitzchak’s digging wells.

This concept can be clarified by first explaining the connection between the Batei HaMikdash and digging wells.

There are two general types of bodies of water acceptable for ritual immersion:20

a) a mikveh, which is made by human activity, and b) a spring, which is of Divine origin and not made by man.

Wells represent an intermediate state between the two. On one hand, they are made by man’s digging, his expending of effort and labor. On the other hand, the well’s water – which is its essential element – is not created by human activity. Instead, by digging a well and removing the earth, a person makes it possible for the water that is below the earth’s surface to burst through and fill the well.21

This point has halachic significance. As Rav Yosef Caro writes,22 “A well that is made by human activity, even though its water does not flow outside the well, is governed by the laws applying to a spring for all purposes.” The rationale is that “the water is not brought into the well by any human activity. A person merely digs in the earth to reveal the water. Thus, (even though the water was revealed via human activity), it is obvious that a well is governed by the laws apply to a spring23 for all purposes.”24

Similar concepts apply with regard to the Beis HaMikdash and its construction. The ultimate purpose of the mitzvah of building the Sanctuary and the Beis HaMikdash is expressed by the command,25 “Make a Sanctuary for Me and I will dwell within,” i.e., the fundamental purpose is that G‑d’s presence dwell in these structures.26 Yet we are commanded “Make a Sanctuary for Me.” Before G‑d “dwells within,” man’s activity is required; he must make the dwelling for G‑d.

Moreover, this human activity is required not just to build the structure, preparing for the holiness to be manifest as a manner of course. Instead, the command is “Make a Sanctuary for Me” – i.e., even the sanctity of the Sanctuary and the Beis HaMikdash comes about through the activity of the Jewish people, as will be explained.

This resembles digging wells. Even though the essential element of the well, the water, already exists naturally,27 Scripture puts a focus on man’s act of digging the well.28Indeed, one who digs a well becomes the owner of its water, as reflected by the verse, “The water is ours.”

Possibly, too, this conception of the mitzvah of building the Beis HaMikdash – that its building and sanctification must come about through human activity – also has a halachic consequence.

a) Rambam rules,29 “Everyone – both men and women – is obligated to build and assist, physically and financially, in the building of the Beis HaMikdash, as with the Sanctuary in the desert.” Now, the nature of this obligation requires clarification. First of all, the building of the Sanctuary is one of the mitzvos that is an obligation of the community as a whole and not an individual obligation of each person.30 What then is the intent of the statement “Everyone… is obligated to build”?

Moreover, there is a well-known discussion in the circles of Torah scholarship31 regarding the women’s obligation to build and assist in the construction of the Beis HaMikdash,32 as they did in the construction of the Sanctuary, as indicated by the verses,33 “And in addition to the women, the men brought…,” and “Every wise-hearted woman spun with her hands.”34 Now, the building of the Sanctuary is a time-bound positive commandment, a category of mitzvos from which women are usually exempt.35 As Rambam writes:36 “The Sanctuary must not be built at night, as indicated by the verse,37 ‘On the day the Sanctuary was erected.’ Implied is that the Sanctuary may be erected by day, but not at night.” Why then are women obligated to participate in the construction of the Sanctuary and the Beis HaMikdash?

It is possible to resolve that question by saying that Rambam’s intent was not that women have a personal responsibility – chovas gavra, in Talmudic terminology – to build the Sanctuary. Rather, this obligation stems from the object, the cheftza, of the Sanctuary.

This is paralleled by another law stated in that halachah, “The Torah study of young children should not be interrupted for them to participate in building the Sanctuary.” Rambam previously stated this law in Hilchos Talmud Torah.38 He repeats it here to teach that the reason “the Torah study of young children should not be interrupted” is not only because the duty of children to study Torah is not superseded even by such a lofty objective as building the Beis HaMikdash, but because this requirement is implicit in the commandment to build the Beis HaMikdash.39In other words, the mitzvah of building the Beis HaMikdash itself mandates that the Torah study of young children should not be interrupted to help the Beis HaMikdash be built. (More particularly, it could be said that the rationale for this law is that the Torah study of young children aids the continued existence of the Beis HaMikdash.)

Based on the above, an explanation can be given regarding the law, “Everyone – both men and women – is obligated to build and assist, physically and financially, in the building of the Beis HaMikdash.”Rambam is not stating that there is an obligation binding on a given individual to participate in the mitzvah to “Make a Sanctuary for Me,” since that mitzvah is incumbent on the Jewish people as a collective. Instead, he is clarifying that this obligation stems from the Beis HaMikdash – i.e., that the building of the Beis HaMikdash, by definition, must be accomplished by the community as a whole. This is implied by the plural form of the command, “Make a Sanctuary for Me,” that it be made by all of the Jewish people. (Therefore, it is equally relevant to all Jews, men and women.)

b) Similar concepts apply also to the location and the layout of the Beis HaMikdash, on which its holiness depends. True, the sanctity of the place comes from Above – “I will dwell.” But first, the Jewish people must fulfill the mitzvah “Make a Sanctuary for Me,” creating the necessary preconditions for that.

It is possible to say that this also includes “seeking out,” laboring to find the intended location of the Beis HaMikdash. As Sifri states:40

Should you wait until a prophet tells you where the Beis HaMikdash should be located?

No, for it is written,41 “You shall inquire after His dwelling and come there” – i.e., seek it out and find it,42 and afterwards, the prophet will tell you.

All of the above results from the intended purpose of the command “Make a Sanctuary for Me,” being that the Beis HaMikdash should not be a gratuitous gift from Above, but should come as a result of man’s activity and effort, that he “seek it out.”43 This parallels a well, which comes into being through work and labor, digging the well.

Based on these statements above, it is possible to clarify the novel achievement in the construction of the Beis HaMikdash as compared to the Sanctuary made by Moshe in the desert, and similarly, the differences between the three Batei HaMikdash:

With regard to the Sanctuary, it is written,44 “You shall erect the Sanctuary according to its guidelines as I showed you on the mountain.” At Sinai, G‑d showed Moshe how the Sanctuary should be built.45 Thus, “making” the Sanctuary did not involve “seeking out,” because it was constructed according to the specific directives that G‑d taught and showed Moshe. Consequently, the “making” of the Sanctuary was lacking, because the Jewish people did not have to labor in “seeking out” the manner in which it should be built. (Thus, it did not resemble digging wells.)46

A different pattern was followed in the construction of the First Beis HaMikdash. True, “Everything was in writing, from the hand of G‑d, which He gave me to understand,”47i.e., G‑d showed David the entire plan of the Beis HaMikdash, and David wrote it down and gave it to Shlomoh. Nevertheless, the actual construction of the Beis HaMikdash involved the participation of many Jews over a long period of time. Moreover, the construction was accomplished not by David, to whom the prophecy was conveyed, but by Shlomoh.

Furthermore, even David himself, though he received a vision “from… G‑d, which He gave me to understand,” expended his own energies on the task. Thus Sifri³⁹ states, continuing its explanation of the charge to “seek it out and find it”:

We find this illustrated in the following verses regarding David, of whom it is written:48 “Remember, G‑d, for David all his affliction, that he swore to G‑d, he vowed to the Mighty One of Yaakov, ‘I shall not come into the tent of my house…, I shall not give sleep to my eyes… until I find a place for G‑d, dwellings for the Mighty One of Yaakov.’ ”

Thus, it is evident that David made strenuous efforts to try to find the location for the Beis HaMikdash. Only afterwards was he notified of it by a prophet, as Sifri proceeds to state.

This may be one of the reasons why the Sanctuary in the desert was only a temporary dwelling, as the prophet Nathan said in G‑d’s name,49 “I have not dwelt in a house…, but have walked in a tent and in a tabernacle.” Or to quote Rambam,50“The Torah explicitly describes the Sanctuary that Moshe our teacher built, but it was only temporary.” The Beis HaMikdash, by contrast, was a permanent dwelling,51 as Rambam states:52 “Once the Beis HaMikdash was built in Jerusalem, it became forbidden to build it in any other place…. There is no eternal House other than in Jerusalem, on Mount Moriah.” Since the permanence of the Sanctuary depends on the actions of the Jewish people – their “seeking out” the location, preparing for the holiness to rest there, and actually constructing a large building – the fundamental concept of a dwelling for G‑d was primarily manifest in the Beis HaMikdash and not in the Sanctuary.

Regarding this aspect of the Beis HaMikdash – i.e., man’s activity and actions in preparing the setting for the manifestation of G‑d’s presence – the Second Beis HaMikdash surpassed the First, for

a) The act of building the Beis HaMikdash was not prompted by Divine revelation, like the Sanctuary that was shown to Moshe, nor by the instructions of a prophet, like the First Beis HaMikdash. Instead, it came as a result of the command of Koresh.53 Moreover, he also participated in its construction.54

b) There was some uncertainty about the layout of the building, unlike the design of the First Beis HaMikdash, as Rambam writes:55

The design of the structure built by King Solomon is described explicitly in the Book of Kings. In contrast, the design of the Future Beis HaMikdash, though described in the Book of Yechezkel, is not explicit or explained. Thus, the people in the time of Ezra built the Second Beis HaMikdash according to Shlomoh’s structure, while including certain details from Yechezkel.56

Thus, in the construction of the Second Beis HaMikdash, the process of “seeking out and finding” the details of its construction was more intense than that involved in building the First Beis HaMikdash. In the First Beis HaMikdash, the labor of “seeking out and finding” involved primarily identifying the desired location, while in the Second Beis HaMikdash, it was necessary also to seek out the details of its layout and design.57

As explained above, the permanence of the Beis HaMikdash is dependent on the actions of the Jewish people – “Make a Sanctuary for Me” – and the labor and effort they expend. Therefore, this dimension was manifest to a greater degree in the Second Beis HaMikdash than the First, as reflected in the prophecy,58 “The glory of this later House will be greater than the First.” For the Second Beis HaMikdash was larger, and existed longer,59 than the First Beis HaMikdash.

The above explanations clarify why “the sign to their descendants” regarding the three Batei HaMikdash came specifically from Yitzchak’s acts. (True, Scripture mentions that Avraham also dug wells, and Ramban states that Yitzchak followed Avraham’s pattern in doing so. However, it was primarily Yitzchak who labored and invested effort in digging the wells, for this reflected the novel thrust of his Divine service. As is well-known,60 the respective modes of the three Patriarchs’ Divine service are associated with the three “pillars,” Torah, sacrificial service, and deeds of kindness.61 Avraham’s primary attribute was kindness; Yitzchak was associated with sacrificial service; and Yaakov, with Torah study. Deeds of kindness and Torah study are (as a whole) associated with drawing influence down from Above,62 while sacrificial worship and its parallel in man’s Divine service involves elevating a person and enabling him to draw close to holiness.63

Perhaps for this reason, as our Sages state, the First Beis HaMikdash is associated with Avraham and the Second Beis HaMikdash with Yitzchak.64 For primarily, it was in the Second Beis HaMikdash65 that the command “Make a Sanctuary,” i.e., that man invest labor and effort in its construction, was fulfilled.66

Nevertheless, clarification is still necessary: How is the above explanation – that the permanence of the Beis HaMikdash is dependent on man’s actions in “Making a Sanctuary for Me” – consistent with the statement of Ramban cited earlier, that the third well, over which there was no strife, parallels the Third Beis HaMikdash. Only that Beis HaMikdash will “become wider and rise higher and higher” and will remain for all time (this being the truest and most complete expression of permanence).

The correlation between the two statements appears problematic, because the timeless quality of the Third Beis HaMikdash stems from the fact that it will be, to quote the Zohar,67“the building constructed by the Holy One, blessed be He.” As Rabbeinu Bachya states:²

It may be that the reason Yitzchak mentioned G‑d’s name in connection with the third well, and did not do so in connection with the first two wells, is that the first two Batei HaMikdash were built by mortals, by Shlomoh and Koresh. By contrast, the Third Beis HaMikdash will be the handiwork of G‑d, built from Heaven; it will never be destroyed. Therefore, G‑d’s name was mentioned in connection with it.

These sources indicate that the First and Second Batei HaMikdash, since they were built by mortals, lack the dimension of timelessness. By contrast, specifically in the Third Beis HaMikdash, which will not be built by mortals, will attributes of permanence and timelessness be manifest in their fullest sense.

The reason for this is self-evident. Since man is mortal – “from the time he is born, he begins to dry out”68 – nothing that he makes can be timeless. By contrast, no concept of change can apply to G‑d, as it is written,69 “I, G‑d, have not changed.” Accordingly, His handiwork is also eternal.

Nevertheless, clarification is still required: How is it possible that the First and Second Batei HaMikdash, in which the Jewish people actively participated, fulfilling the mitzvah “Make a Sanctuary for Me,” did not have this quality of timelessness, while the Third Beis HaMikdash, whose construction will not come as a result of the fulfillment of this mitzvah, will possess this quality?

The following explanation can be offered:70 The reason the Third Beis HaMikdash will be “the handiwork of G‑d, built from Heaven. Therefore, it will never be destroyed”² is that it will be preceded by – and come as a result of – the actions and the Divine service of the Jewish people over the entire course of this long exile. These efforts are the most perfect example of man’s actions and Divine service, surpassing even those involved in building the First and Second Batei HaMikdash. Therefore, such Divine service specifically will enable the Third Beis HaMikdash to be built as G‑d’s handiwork and to exist eternally.

To cite a parallel: With regard to the Future Redemption as a whole, on the phrase,71 “I will fulfill this promise at its time. I will hasten it,” our Sages comment,72 “If the Jewish people are worthy, ‘I will hasten it.’ ” When the Jews carry out their Divine service in a consummate manner, the Redemption will be “hastened” and manifest in a unique and transcendent manner.

Similar concepts apply with regard to the Future Beis HaMikdash. It will be built after the Jewish people’s Divine service throughout this long exile.73 During this time, the Jews have been refined repeatedly, time and time again. Despite the trials and tribulations they have been forced to confront, the Jewish people have always – and continue to – study Torah and fulfill mitzvos with self-sacrifice in the most literal sense.74 Even in places where G‑d has granted prosperity to the Jewish people and where they are not faced with oppressive decrees, there are obstacles because of critics and scoffers and it is necessary to summon up great inner strength “not to be embarrassed before those who scoff”75 and to reinforce one’s commitment to our faith and Torah so that even the nations at large will see. Such self-sacrifice leads to G‑d building the Third Beis HaMikdash by Himself.

Thus, the Jews’ actions – “Making a Sanctuary” in microcosm – bring about the permanence of the Beis HaMikdash. To the extent that man increases his efforts and activities, G‑d’s presence will be manifest to a greater degree.76

To explain in greater detail: The peak of perfection in man’s Divine service is when he carries it out without any consciousness of self at all; his actions become G‑d’s actions, as it were, and the Divine presence is wholly manifest in whatever he does. In this vein, our Sages comment:77 “The handiwork of the tzaddikim, the righteous, surpasses the handiwork of heaven and earth…, for with regard to the handiwork of the righteous, it is written,78 ‘The place that You, O G‑d, founded for Your dwelling, the Sanctuary that Your hands, O G‑d, established.’ ”

Rashi⁷⁶ explains that “the Sanctuary is the handiwork of the righteous,” yet it is referred to with the phrase, “the Sanctuary that Your hands, O G‑d, established.” There is no contradiction between the two statements because, as explained in Shitah Mekubetzes,⁷⁶ “ ‘the handiwork of the tzaddikim’ can be called G‑d’s handiwork.”79

To offer an explanation: A tzaddik does not see himself as an independent entity. He is nothing more than an extension of G‑dliness. Therefore, a tzaddik’s acts are “G‑d’s handiwork.”80

This concept – that the acts of a person, a tzaddik, are considered “G‑d’s handiwork” – applies primarily when he carries out his Divine service with the approach of a servant. For according to the Torah, which is “the Torah of truth,” a servant is not an independent entity, but rather an extension of his master. Therefore, “everything a servant acquires is acquired by his master,”81 and anything accomplished by a servant is credited to his master.

At all times and in all places, a servant works on behalf of his master because of kabbalas ol, his acceptance of the yoke of his master’s service. (His constant and unchanging service indicates that it is based on kabbalas ol.) It is not motivated by an awareness of his master’s positive virtues or the value of what he himself is doing, nor because he is attracted to it,82 but because he accepted his master’s yoke and carries out his service to fulfill his master’s will.83

This represents the uniqueness of the Third Beis HaMikdash when compared to the Batei HaMikdash that preceded it and explains why specifically the Third Beis HaMikdash will be referred to as “G‑d’s handiwork.” True, the preparations for the First and Second Batei HaMikdash also involved Divine service and activity on man’s part. Nevertheless, the Divine service in those eras was motivated by an in-depth understanding and comprehension of G‑d’s greatness, which evoked love and fear of Him.84However, such intellectual understanding covers up and enclothes the essence of the soul. On a conscious level, man’s Divine service in those eras was motivated by the intellect, and his own selfhood (his mind and his feelings) were involved. Therefore, on a revealed level, these Batei HaMikdash could not be considered as “the building of the Holy One, blessed be He.”

By contrast, man’s Divine service throughout the era of exile has been motivated primarily by the acceptance of the yoke of Heaven, like the service of a simple servant.85Such service constitutes “the handiwork of the righteous” in its truest and most perfect sense, which is considered G‑d’s handiwork. Therefore, such Divine service will actually bring about G‑d’s building the Third Beis HaMikdash – “G‑d will build this House.”86

Every year, Parshas Toldos is read close to Rosh Chodesh Kislev ­– either on the Shabbos on which the month is blessed (as is the case this year),87 or on one of the first days of the month. The month of Kislev concludes with the days of Chanukah, and that festival also reflects the above theme.

The Midrash relates88 that after the princes of the tribes brought their offerings for the dedication of the Altar, Aharon was crestfallen that neither he nor his tribe had participated. G‑d consoled him, telling him, “Your portion is greater than theirs, because you kindle and prepare the lamps of the Menorah.” As is well-known, Ramban89 explains that the reference is to the lights of Chanukah that will never be nullified. The sacrifices were offered only when the Beis HaMikdash was standing, while the Chanukah lights are kindled even during the era of our exile.

Various sources explain that the Chanukah lights possess this eternal quality because they were brought about through the mesirus nefesh of the Jewish people in the era of the Chashmonaim. Although the Greeks “issued decrees against Israel, attempting to abolish their faith and prevent them from practicing the Torah and its mitzvos,”90 the Jews sacrificed their lives to continue their observance.91

Since the Chanukah lights came as the result of the supreme expression of the Jews’ Divine service, actual self-sacrifice, the Chanukah lights will never be nullified; they are perpetuated even during the era of exile.

The Jews’ Divine service during the era of the Chanukah miracle imparted eternality only to the lights of the Beis HaMikdash. However, after the Divine service through the entire era of exile, the Beis HaMikdash as a whole will possess this quality. The Third Beis HaMikdash will be built in the most perfect manner, for it will be credited entirely to G‑d; “G‑d will build this House.” It will be an eternal structure, “the Sanctuary that Your hands, O G‑d, established.”

Likkutei Sichos, Volume 30, P. 116 (Adapted from sichos delivered on Shabbos Parshas Chayei Sarah, 5730 [1969] and 5747 [1986])