SPECIAL ANNOUNCEMENT

NOTE FROM THE EDITOR

Fellow builders of the Beit HaMikdash,

Some of you have written asking about the etymology of the term "Beit HaMikdash". "Mikdash" means "holy place" and refers to the Tabernacle built by Moshe and which served in the Desert for 39 years and in Gilgal for 14 years, the roof-less building in Shiloh, which stood for 369 years, the interim structures in Nov and Giv'on, which stood for 57 years, the First Temple in Jerusalem built by Kings David and Shlomo, the Second Temple in Jerusalem built by Ezra and Nehemia and expanded by Herod, and the Third Temple, to be built speedily in our days. The term "Mikdash" appears in the Torah. "And they shall make for me a MIKDASH and I will dwell among them." (Shmot 25:8) This commandment is to build the Temple and all its vessels. (See Rambam Hilchot Beit HaBechirah, chapter 1)

"Beit" means "house", and the "Ha" prefix means "of the". The Temple built by Kings David and Shlomo built a permanent place for the Shechina (Divine Presence) to rest, so what they built was the "house" for the "Mikdash", or "Beit HaMikdash".

See you at the Se'udat HaMikdash,

yirmi

REBUILDING THE BEIT HAMIKDASH ACCORDING TO RAV KOOK'S TEACHINGS, part I

by Rav Elitzur Segal

(originally published in Yibane HaMikdash, issue 91)

"The force of vitality for the Jewish Soul is the great yearning for the building of the Beit HaMikdash and returning its splendor, with the purpose of ideal perfection. Only this expectation elevates the spirit of all generations to know that there is an exalted purpose to their lives and a historical continuation. In this high point is hidden the Tree of Life of the connection of the Nation to Eretz Yisrael (the Land of Israel), and all the commandments dependent on the Land, however they apply, guard the moisture of this fundamental dew." (Ginzei HaReiyah, p. 154)

Rav Avraham Yitzhak HaKohen Kook in a profound way is the Rabbi of all who foresee the Salvation and await the Redemption in our generation. Therefore, a precise and comprehensive study of his opinion on the rebuilding of the Beit HaMikdash, speedily in our days, is of great implication. This study relies on his known writings and not traditions and explanations not explicitly written.

I. GENERAL BACKGROUND

With the British conquered Eretz Yisrael (then called Palestine), the Zionist Union started a complicated campaign to helped the British acquire a Mandate over Eretz Yisrael on the one hand, and on the other hand, to get from the same Britain promises to further Zionism.

This campaign was not easy for the Zionists or for the British. Even with all the power Britain had then, ruling over a quarter of the world, she could not hide from strong powers opposing this goal. These powers were the Arabs, who wanted an independent state without Jews, the Vatican, who wanted to rule over Jerusalem, and France, who did not want Britain to be powerful in the Middle East and who were worried that a British Mandate over Eretz Yisrael would strengthen Britain's influence over the region and weaken France's.

In the framework of this struggle, the British turned to the various Jewish leaders in order to get promises of acceptance of their mandate and to know what they need to promise to get their support, in order to know which policy to s struggle for the Jews in the international scene.

Naturally, the rebuilding of the Beit HaMikdash was among the subjects discussed. The British wanted to know if accepting the mandate obligated them to struggle in the international scene for the building of the Beit HaMikdash on the Temple Mount. They wanted to know if this demand would come up immediately or in the future, and what weight in the Jewish community the people demanding building the Beit HaMikdash carried in the Jewish community. Were they willing and able to start and armed struggle for this purpose, or should they hope for a peace agreement.

Understandably, the answers to these questions were important factors in Britain's decision as to which policy to adopt, and whether to even accept the mandate. Clearly, there was a danger that Britain would decide that such an undertaking was not worth the trouble, and they would close out the possibility of a Jewish homeland. Because of this complication, it was written in the Letter of Mandate that its purpose was to establish a national homeland for the Jews without infringing upon the rights of non-Jewish religions and residents in Eretz Yisrael. The contradiction between these two clauses supplied many investigative committees that Britain sent to Eretz Yisrael.

Before the Mandate, Eretz Yisrael was governed by military rule. Most British generals in charge in the Middle East, including Eretz Yisrael, Cyprus, Egypt, Malta, Gibraltar, Trans Jordan, Iraq, and Sudan, saw the obligation from their government to the Zionists as a burdensome and superfluous task that was better to do without. One of the most outspoken proponents of this position was the military commander of Eretz Israel, General Y. Louis Boles, whose role in the military council in Eretz Yisrael was parallel to the role of Prime Minister today.

Rav Kook wrote to this general on 13 Sivan 5680 (1920 ce) and specified in it his position and demands regarding the Western Wall, the Temple Mount, and the Beit HaMikdash. This letter was publicized at the end of the book "Yoman HaKotel HaMa'aravi" by Rav Ya'akov Orenstein (Jerusalem 5728 (1968 ce) page 459. See also M.R.T. Neriyah's book "Mo'adei HaReiyah, p. 484). It appears from the letter that it is only a sample from an ongoing correspondence, most of which is not available.

II. LETTER TO GENERAL Y. L. BOLES

The Honorable Chief Administrator General Y. L. Boles.

Dear Minister,

I was honored that to receive such a dignified response to the letter I wrote an the first of the month regarding the Holy Western Wall by the Great Colonel. I would be honored to note to your honor a few notes regarding the general relationship of our People to this holy place, particularly to the Western Wall.

1. All of Israel believes with complete faith that this holy place and the entire Temple Mount is the eternal holy place of the Jewish People. Even if it will be under the rule of other for a long period, it will ultimately come to our hands, and the Hand of G-d will reveal the great wonder that on it our Holy Temple will be built in it great splendor as our Prophets have promised, in particular Yehezkel the Prophet whose entire vision was about the Third Temple that we believe will be built, speedily in our days.

2. The fact that we do not enter beyond the Wall does not lessen our rights and attachment to this holy place. However, it is because our attachment is so great to it and to its exalted holiness. It is because we recognize that the Glory of Hashem our G-d fills it, and its holiness is still there, as much as when the Beit HaMikdash was standing, and we do not have the religious means to prepare ourselves, until the time will come when we will have all that is necessary to prepare ourselves to stand in this holy place that we are tied to with all our souls. ...

In this letter, we see the policy of pragmatic activism that Rav Kook chose. Rav Kook again and again emphasizes that we want the place of the Beit HaMikdash. He firsts refutes the claim that, if this mountain is yours, why do we not enter it by saying that we do not have the religious means to enable us to enter. It is important to note that Rav Kook is particular not to say that a supernatural event must occur to build the Beit HaMikdash. With this, Rav Kook understood well that in that time it was pointless to struggle for the rebuilding of the Beit HaMikdash. He therefore does not forcefully demand its rebuilding, but he does not forego the demand itself.

III. A LETTER TO THE ZIONIST LEADERSHIP

Another letter on this matter is found in "Igrot HaReiyah" (vol. 1, letter 127 - page 121), dated 29 Tevet 5682 (1922 ce) and addressed to the Zionist leadership. The reason for this letter was an article that appeared in the English newspaper, which said that a yeshiva for studying the laws of the Beit HaMikdash was started. The Zionist leadership was concerned that this would translate into a tough Arab and British response, and they sent a letter of clarification to Rav Kook.

(only the relevant excerpts are brought down here)

Honorable Zionist Leadership,

In response to the honorable letter that came to my hands with the article from the Christian, English newspaper about the founding of the yeshiva called "Ateret Kohanim", I would be honored to tell you these details:

3. The foundation of national vitality must be, despite the secular opponents, based on its holy source, which is the beckoning of the nation to return to tacts of holiness and the eternal beckoning to build the Beit HaMikdash, speedily in our days, and must stand out in strait heartedness and great faith, constantly without stopping or weakening.

4. Our faith is strong that the days will come when all nations will recognize that the place that Hashem chose for eternity, the place of our Beit HaMikdash, must return to its rightful owners, and on it the Great and Holy House will be built, that we will make a House of Prayer for All Nations, by Hashem's word.

Even though this institution is for pure Torah study, it hints to the entire world that the nations should not think that there is even one moment of giving up, G-d forbid, or of forgetting our ties to the memories of the Beit HaMikdash, which is the cornerstone of all holy places.

This is after I was already officially asked by the British Committee (Segal: I am not sure what Rav Kook meant. It could possibly refer to the correspondence with General Boles, of which one letter which was quoted above???) what my opinion is on how we relate to the place of the Beit HaMikdash. I told them that, just as we see our rights to the land in general, even though the general public opinion is far for this, the Divine providence has arranged that reasons which were far to come close, and we are confident that this enlightenment will continue, until all nations will recognize that our rights to our holy land our written in the Holy Torah. Likewise, the days will come when they will recognize our right to the place of the Beit HaMikdash, and they will all know and accept that the vision of the prophet that said about this holy place, "... because My house will be called a House of Prayer for all Peoples" will come true only when this Great and Holy House is rebuilt by its original owners, the eternal owners, the Jewish People.

Here also, we see the tactics that Rav Kook chose. He was particular to say at every opportunity, and also in front of the British, that we are intersected in building the Beit HaMikdash and are not conceding on its place. He also goes to great length to emphasize that our not entering the place is not a concession on our rights to the place of the Beit HaMikdash. Rav Kook is careful not to tie the rebuilding of the Beit HaMikdash with a supernatural cause, but he stipulates its rebuilding only on natural developments in the national and international specter. Despite this, he is careful not to demand the right to build the Beit HaMikdash immediately, in order not to lose what had been gained so far.

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Gathering en masse to arouse consciousness among the People, its rabbis, and its leaders to rebuild the Beit HaMikdash and return the Kohanim to their Service

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