ON THE PARSHA -- THE SPIRITUAL UNIFIED FIELD

by Akiva Bernstein

Many Torah commentators, and especially the Zohar, view the Mishkan (Tabernacle) as a miniature universe. There are different interpretations as to which part of the Mishkan corresponds to which part of the universe. These interpretations were based on what the general understanding of the universe was at the time. To say the least, such views are at present very outdated. For instance, there are more than seven planets. An entirely different, and updated, look at the Mishkan will work out very well. The Mishkan has five major service vessels associated with it. The most important is the Ark of the Covenant, which contains the two stone tablets on which are inscribed the Ten Commandments. The second is the Shulchan (table), upon which were laid out each Shabbat twelve loaves of bread. The third is the golden Menorah with its seven branches. The fourth is the "inner" Golden Altar, upon which incense is burned every day. The last (but not least) is the "outer" Copper Altar, upon which at least two sacrifices were offered up daily.

There are four forces in the universe: the gravitational force, the electromagnetic force, the strong nuclear force, and the weak nuclear force. If we omit the Ark for the present, then we can easily find a correspondence between four of the service vessels and the four forces, as follows: the Shulchan corresponds to the gravitational force, the Menorah corresponds to the electromagnetic force, the Golden Altar corresponds to the strong nuclear force, and the Copper Altar to the weak nuclear force.

What, you may ask, does the Ark correspond to? The answer is what is called, in physics, the "Unified Field", the "master field" which is a combination of the other four force types. There are several hints that this is indeed the case. The Torah (Shmot 24:22) says that most direct and powerful revelation of the Divine Presence occurs at the Ark. When the Torah states the command to make a particular part of the Mishkan it states either "and you shall make" of "and he shall make", both in the singular. For BOTH the Ark and the Mishkan as a total entity, the Torah uses the phrase, "and THEY (plural) shall make." Thus, in terms of importance, the Ark is on a par with the entire Mishkan.

REBUILDING OF THE BEIT HAMIKDASH AND THE COMING OF MASHIACH

by Rav Hayim Yisrael Shteiner
(originally published Yibane HaMikdash, issue 110)

I. IS THE STUDY OF THE COMING OF MASHIACH A SUBJECT FOR SERIOUS STUDY?

The Rambam (Rabbi Moshe Maimonides) in his introduction to "HaChelek" (the last chapter in Tractate Sanhedrin) enumerates thirteen fundamentals, the twelfth being the coming of Mashiach (David King, Messianic redeemer). In "Hilchot Teshuva" (Laws of Repentance) 9:2, "Hilchot Melachim" (Laws of Kings) chapters 11-12, and in "Igeret Teiman" (Yemenite Letter) he wrote in great length regarding the details of the events of that era and the mitzvah (commandment) to believe in Mashiach and wait for his coming. Implied from such a lengthy explanation is that we should study it in detail in order to fulfill the principal, "I believe with complete faith in the coming of Mashiach, and even though he may tarry, I will wait for him every day to come."

Contrary to this, the Rambam himself instructs us to lessen our dealing with this subject. In "Hilchot Melachim" 12:2, he brings down a dispute regarding the order of events. There is a biblical verse (Malachi 3:23) that states that Eliyahu will come "before the Great and Awesome Day of Hashem." This day is the day of the war of Gog and Magog. The dispute is whether Mashiach arrives before Eliyahu comes (as the Rambam concludes) or if Eliyahu arrives first, awaiting Mashiach and the war of Gog and Magog.

The Rambam continues:

People will not understand these and related ideas until they happen, and they are hidden by the prophets. The Sages also do not have a tradition in these ideas but decided by weighing the biblical verses. Therefore, there is dispute about these things. In any case the order of events is not a principle of our religion ... One should not make these things the main thing, as their study does not bring fear and love of G-d, and one should also not calculate the end.

The Radbaz also writes on this:

Since these things do not effect Halacha (Jewish Law), AND DO NOT UPHOLD A PRINCIPLE OF FAITH, it is not proper to be exacting in them, as Our Rabbi writes. However, if he tarries wait for him because he will surely come, and he will reveal the hidden things.

It appears that the Rambam's restriction is only going on the order of events -- Eliyahu, Mashiach, and the War of Gog and Magog, which are subject to dispute. But the belief in the coming of Mashiach includes all the components that THE RAMBAM HIMSELF DEALT WITH AT LENGTH, which are: the role of Mashiach, the essence of the Days of Mashiach, the mitzvah to await his coming, the explanation why Mashiach has not yet come, identifying and certifying Mashiach, and related topics. Similarly, one should deal with subjects about the Beit HaMikdash and its rebuilding, included the question of whether the mitzvah of building it applies before Mashiach comes.

Here, we will deal with some of these topics, especially the connection between Mashiach and the rebuilding of the Beit HaMikdash, based on words of the great rabbis of the generations.

II. THE REDEMPTION OF "I WILL SPEED IT UP" CAN COME ANY DAY

In the Talmud (Rosh HaShannah 11b), there is a disagreement as to which month the Jewish people will be redeemed -- according to Rabbi Eliezer in Tishrei, and according to Rabbi Yehoshua in Nissan. The "Turei Even" commentary finds this difficult because another passage in the Talmud (Eruvin 43b) states, [if someone says] "I am a nazir from the day that the Son of David comes, he is permitted to drink wine on Shabbat and holidays but prohibited on weekdays." How can every weekday be fit for Mashiach to come if the Redemption is to take place in Nissan or Tishrei?

In his book "Gevurot Ari", he also asks from the Talmudic passage (Ta'anit 17a) that brings down an opinion that Kohanim are forbidden to drink wine, since the Beit HaMikdash can be rebuilt any day, so he should be ready to perform the Temple Service (which requires the Kohen not to be intoxicated). If the Redemption will only take place in Nissan or Tishrei, why should the Kohen be prohibited from drinking wine the entire year?

He resolves the contradiction between the passage in Tractate Rosh HaShannah and the passage in Tractate Eruvin in the "Turei Even" based on the Talmudic passage (Sanhedrin 98a) that quotes the Biblical verse (Yeshaya 60:22), "In its time, I will speed it up." Rabbi Yehoshua Ben Levi says, if the Jewish People deserve, "I will speed it up"; If they do not deserve it, the redemption will only come "in its time". According to him, the dispute of whether the redemption will occur in Tishrei of Nissan deals only with the redemption "in its time", but the redemption of "I will speed it up" is possible any day. Therefore, if someone takes upon himself to be a nazir on the day that the Son of David comes, he is forbidden to drink wine every weekday, since the Son of David could come every day in the situation of "I will speed it up". (See also the Chatam Sofer's responsa collection "Likutei Shut Chatam Sofer" section 98.)

In his book "Gevurot Ari", he resolves the contradiction between the Talmudic passages in Tractates Rosh HaShannah and Ta'anit in two ways: The first is just like he resolved the previous contradiction, that since in a situation of "I will speed it up", the redemption can take place any day, a Kohen is prohibited from drinking wine every day in order that he should always be ready to perform the Temple service.

III. THE REBUILDING OF THE BEIT HAMIKDASH WILL PROCEED THE DAVIDIC KINGDOM

The Jerusalem Talmud's opinion

The second answer, which the author of the "Gevurot Ari" preferes, is based on a passage in the Jerusalem Talmud (Ma'aser Sheni 5:2) The Mishnah states Rabbi Yose's opinion regarding the rabbinic injunction not to redeem kerem reva'i (grapes of the fourth year of the vine, automatically sanctified to be eaten only in Jerusalem and in purity unless redeemed) within a radius of one day's journey from Jerusalem, but to bring the fruit itself to Jerusalem, in order to adorn Jerusalem's markets. When the volume of fruits increased, the injunction was canceled, and people were once again allowed to redeem the fruit even right outside Jerusalem, but the Rabbis stipulated that, when the Beit HaMikdash is rebuilt, the original injunction will again be in force. The Jerusalem Talmud states: "Rav Acha says, this implies that the Beit HaMikdash will be rebuilt before the restoration of the Davidic Kingdom, as it is stated, (Davarim 32:14) 'and thou didst drink wine of the pure blood of the grape' and you say when." (see the Ridbaz's explanation, brought down by the students of the Vilna Gaon) Implied in Rabbi Yose's words, that when the Beit HaMikdash is rebuilt there will be reason to renew the original injunction because there will be a lack of fruits, it is possible to prove that the Beit HaMikdash will be rebuilt before the restoration of the Davidic Kingdom, since once the Davidic Kingdom is restored, there will be enough fruits, as it is stated, "and thou didst drink wine of the pure blood of the grape," and they will no longer need to make injunctions for supply of fruit. On this line, he writes in "Gevurot Ari" that the dispute between Rabbi Eliezer and Rabbi Yehoshua on the timing of the redemption is dealing with the restoration of the Davidic Kingdom, but the Beit HaMikdash can be rebuilt any day, and that is why a Kohen cannot drink wine the entire year.

According to this explanation, the difference between "In its time" and "I will speed it up" only applies to the restoration of the Davidic Kingdom, but the rebuilding of the Beit HaMikdash, which will proceed it, is not tied to this differentiation and can happen any day, even if the Davidic Kingdom is renewed "in its time".

The Jerusalem Talmud's opinion that the rebuilding of the Beit HaMikdash will proceed the restoration of the Davidic Kingdom is also apparent in the Babylonian Talmud, (Megilla 17b), where it explains why the blessing "Bone Yerushalyim" (who rebuilds Jerusalem) proceeds the blessing "Et tzemach David Avdecha Mehera Tatzmiach" (speedily renew the Davidic Kingdom). "Once Jerusalem is rebuilt, David will come, as it is stated, (Hoshea 3:5) 'After the Jewish People return, the will seek Hashem their G-d and David their King.' Rashi explains, "after they will return to the Beit HaMikdash, they will seek Hashem their G-d and David their King." The term "Jerusalem" here also refers to the Beit HaMikdash, as we see in Brachot 29a in the wording of the Abbreviated Prayer parallel to the Eighteen Benedictions: "Veyismechu tzadikim bevinyan irecha UVETIKUN HEICHALECHA uvitzemichat keren ledavid avdecha uva'arichat ner leven yish'ai meshichecha" (The righteous shall rejoice in the rebuilding of Your City and fixing of Your Sanctuary and restoring the horn of David Your Servant and the setting of the candle for the son of Yish'ai Your Anointed.) Thus, it is explicit that the Beit HaMikdash will be built before the Davidic Kingdom.

The Tosafot Yomtov (Ma'aser Sheni 5:2 "Utenai...") concludes, like the Jerusalem Talmud, that the Beit HaMikdash will be rebuilt before the Davidic Kingdom. The Malbim also writes (on Daniel 12), relying on historical facts:

It is known that permission was given from the Ceaser to rebuild the Beit HaMikdash in Jerusalem, and it was built by the Jew by order of Julius Ceaser at a great expense. And in the year 4349 (589 ce) there was an uproar throughout the world, and the Beit HaMikdash that they built fell, and the next day a great fire came from Heaven and melted all metal in the building, and many Jews were burnt."

Additionally, Rav Kook writes in his article on Zionism (printed also in "Otzrot HaReiya", vol. II, p. 929) "The words of Our Sages instruct in an endless number of sources, and it is explicit in the famous piece from the Jerusalem Talmud in Ma'aser Sheni, 'this implies that the Beit HaMikdash will be rebuilt before the restoration of the Davidic Kingdom.'" He also writes in "Mishpat Kohen", section 94, after he discusses the possible problem in rebuilding the Beit HaMikdash in present times, "In any event, according to my humble opinion, if there will be a desire that we rebuild the Beit HaMikdash, even BEFORE MASHIACH COMES, and prophecy will be revealed and they will see wonders, there will not be such an obstacle."

The Opinion of the Babylonian Talmud in Tractate Sanhedrin

It appears at first glance that according to the Babylonian Talmud (Sanhedrin 20b), the Beit HaMikdash will be built after the restoration of the Davidic Kingdom, since according to the Talmudic passage there, the order that Rabbi Yose chooses in a Braita is:

The Jewish people were commanded three mitzvot to perform when they entered the Land:

• 1. To appoint a king
• 2. To eradicate the descendants of Amalek
• 3. To build the Beit HaMikdash

The order is specific: King, Amalek, Beit HaMikdash. Thus, the Rambam rules in Hilchot Melachim 1:2, "Appointing a king proceeds the war of Amalek ... and eradicating the descendants of Amalek proceeds building the Beit HaMikdash ..."

The Rambam also writes, (ibid. 11:1) "The Melech HaMashiach will restore the Kingdom of David to its original rule and BUILD THE BEIT HAMIKDASH and gather the Jewish exiles."

In halacha 4, reiterates:

If a King from the House of David, understanding the Torah and performing mitzvot like David his father, according to the Written and Oral Torah, will arise and force all Jews to live by it and to finance it and fight the Wars of Hashem, he is assumed to be Mashiach. If he succeeds and builds the Beit HaMikdash in its place and gather the Jewish exiles, he is definitely the Mashiach.

It is perplexing that those mentioned above (the author of the "Gevurot Ari", Tosafot Yomtov, the Malbim, and Rav Kook) rely on the Jerusalem Talmud against the ruling of the Rambam, who rules like the Babylonian Talmud, that a apppointing king proceeds the rebuilding of the Beit HaMikdash.

Additionally, it is problematic that the Jerusalem Talmud is based on Rabbi Yose's statement in the Mishnah. From his words, Rav Acha deduces that the Beit HaMikdash will be built before the Davidic Kingdom, and in the Babylonian Talmud, Rabbi Yose is the one that says that three mitzvot were commanded, and the mitzvah appointing a king proceeds the mitzvah of building the Beit HaMikdash.

The Rambam's ruling is also problematic, since he usually decides like the Jerusalem Talmud(1), so why does he decide like the Babylonian Talmud here? Furthermore, if building the Beit HaMikdash is just for Mashiach to do, why does the Rambam write in length eight chapters in Hilchot Beit HaBechirah about constructing the Beit HaMikdash? Furthermore, why does the Rambam omit this important detail in Hilchot Beit HaBechirah? On the contrary, the Rambam includes in the mitzvah of "and let them make me a sanctuary" (Shmot 25:8) all the Temples built throughout the generations, which WERE NOT BUILT BY THE DAVIDIC KINGDOM (except for the First Temple in Jerusalem).

To the discussion of Mashiach mentioned above, the Rambam adds (Hilchot Melachim 11:1):

Anyone who does not believe in him or does not await his coming not only denies other prophets, but denies the prophecy of Moshe Rabeneinu, as the Torah testifies of him, as is stated, (Devarim 30:3) 'that then Hashem thy G-d will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations ...'

He further brings proofs from the Torah portions of Bil'am and the Cities of Refuge and from other prophets. But here he does not mention any source that the Mashiach will rebuild the Beit HaMikdash.(2)

IV. EVERY KING IS COMMANDED TO BUILD THE BEIT HAMIKDASH

It appears that the requirement that appointing a king must proceed building the Beit HaMikdash does not just refer to a king of the Davidic dynasty, but appointing any king will suffice. The source for this Talmudic statement is from the Biblical verse (Shmot 17:16) "because Hashem has sworn by His Throne that Hashem will have war with Amalek ..." This verse refers to Yehoshua, who was not from the tribe of Yehuda, but was nevertheless called a king for the puprpose of these three mitzvot that the Jewish People was commanded-- to appoint a king, to wipe out the descendants of Amalek, and to build the Beit HaMikdash. Thus, the mitzvah to appoint a king, as well as the order of events, does not only refer to a Davidic king, but also to king from other tribes.(3)

It is also apparent from the Rambam in Hilchot Melachim 1:2, where he learns the halacha that appointing a king proceeds wiping out Amelek from KING SHAUL. In Halacha 3, he learns (based on the Sifri) that appointing a king requires a court of 71 judges and a prophet from YEHOSHUA. In Hilchot Beit HaBechirah he states "We do not add to Jerusalem or to the Temple Courtyard, except by a king ... and MOSHE was a king." He also writes in Hilchot Channuka 2:1, "They appointed a king from the KOHANIM, and the kingdom returned to Israel for more than 200 years ..."

We see that the mitzvah to appoint a king means ANY Jewish king, not just from Davidic descent or from the tribe of Yehuda. Accordingly, the laws in Hilchot Melachim apply for all generations, and certainly while we return from Exile, a kingdom could arise, before Mashiach comes, as specified in most of the chapters in Hilchot Melachim. The Mashiach, however will be a descendant of David and Shlomo, and his characteristics and deeds are spelled out in the LAST chapters of Hilchot Melachim.

Additionally, in "Igeret Teiman", where the Rambam describes the appearing of Mashiach, he brings down that at the first stage he will arise without people aware of his lineage. "People will not know of his arising."

A similar description of the End of Days is brought by the Tosafot Yomtov in his commentary to the Mishnah (Ma'aser Sheni 5:2), "It comes out that until the Davidic Kingdom, our enemies will have a little bit of rule over us, as was in the beginning of the Second Temple period." Here is where he deals with the rebuilding of the Beit HaMikdash (as we brought previously), and according to this a limited Jewish kingdom, even not fully independent, is good enough to rebuild the Beit HaMikdash, as was the case in the time of Ezra.(4)

It also appears that according to the Ramban (Rav Moshe Nachmanides), in his commentary to the Torah (Bamidbar 16:21), that the mitzvah of building the Beit HaMikdash does not just apply to a Davidic king. According to him, the plague in the time of King David after counting the People "was a punishment on Israel for delaying building the Beit HaMikdash, that the Ark went from tent to tent like a stranger in the land, and the Tribes did not wake up and say, 'Let us seek Hashem and build a house for His Name.'" The Kingdom of Israel was limited in the era of the Judges, before King David was anointed. As we said, the Rambam rules accordingly in the beginning of Hilchot Melachim, that the mitzvah is upon any king, not just a king from the Davidic Dynasty, to build the Beit HaMikdash.

It is also apparent from the Rambam's discussion in the "More Nevuchim" (Guide to the Perplexed) (vol. 3, chap. 45) that the precedence of appointing a king before building the Beit HaMikdash applies to appointing any king, not just from the David Dynasty. "To this comes the mitzvah that the Beit HaMikdash will not be built before establishing a king to command the building of the Beit HaMikdash and to remove dispute, as we explained in Sefer Shoftim." The role of a king is to prevent civil war in Israel over the rule of the Temple Mount, and thus only after a king is appointed does the mitzvah to build the Beit HaMikdash apply. This obligation, to prevent civil war, applies to any king, even appointed before Mashiach comes from the Davidic Dynasty. According to this, it is possible that the Beit HaMikdash can be built before Mashiach comes, according to the opinion of the Jerusalem Talmud.

Nevertheless, it is true that the Rambam writes in Hilchot Melachim 11:1 that the MASHIACH KING will build the Beit HaMikdash. This is only if, G-d forbid, the Beit HaMikdash is not already built by his predecessors, who are also commanded to build the Beit HaMikdash. The Rambam continues (Halacha 4), "A king from the Davidic Dynasty, wise in Torah and performing mitzvot like his father David, according to the Written and Oral Torah, will force all of Israel to walk in it and strengthen it, and he will fight Hashem's wars ..." He is only ASSUMED to be Mashiach, but is not DEFINITELY Mashiach. He only acquires the title of Mashiach "if he succeeds and REBUILDS THE BEIT HAMIKDASH in its place and gathers the Jewish exiles." Apparently, this is against what we said, but only the Mashiach can build the Beit HaMikdash, and not his predecessors. However, it appears that the intent is a negative understanding. Since Mashiach may only be ASSUMED to be Mashiach, it is inconceivable that he could have a status of DEFINITELY Mashiach without the Beit HaMikdash. But it is possible that the Beit HaMikdash will be rebuilt before he comes, and the turning into DEFINITELY Mashiach will come about by fighting Hashem's wars and gathering the Jewish exiles .

The Rambam adds a stage. Even if the king is recognized as definitely Mashiach, it is possible that he is not Mashiach (according to the manuscript of Igeret Teiman in "Rambam La'am", Mosad HaRav Kook, and additional versions)

If he does not succeed until that point, or he is killed(5), it is clear that this is not the one that the Torah promised us, but he is like all other kosher Davidic kings who have died, and Hashem place him to test the people.

This means that there could be a situation where a king, who is later decided not to be Mashiach, has already fulfilled the conditions to be definitely Mashiach, including rebuilding the Beit HaMikdash. There is no possibility of "definitely Mashiach" without rebuilding the Beit HaMikdash, but there is a possibility of rebuilding the Beit HaMikdash before Mashiach comes, in the hands of a previous kingdom.

This resolves a difficulty we mentioned earlier. The Rambam specifies every detail of building the Beit HaMikdash in Hilchot Beit HaBechirah without mentioning that the obligation rests on Mashiach, since the mitzvah of building the Beit HaMikdash rests upon the Jewish People, even before Mashiach comes, when it is possible, even by a Jewish government not descended from David. The Rambam does not rule against the Jerusalem Talmud, and the Tosafot Yomtov, the Gevurot Ari, and Rav Kook are correct to rule like the Jerusalem Talmud.

Accordingly, there is no room to use the Rambam as an excuse to passively wait until the Mashiach rebuilds the Beit HaMikdash. This is a mitzvah on the Jewish People throughout the generations, and everyone must pressure the government to organize the rebuilding of the Beit HaMikdash, at least as mush as they pressure the government for much less important issues. The belief in Mashiach will be stronger when the entire community, out of a feel for redemption, will engage in the subject of the Beit HaMikdash in both academic and practical matters.

(1) The Vilna Gaon writes accordingly in he commentary on Shulchan Aruch, Orach Chayim 335:3, 436:3; Yore De'a 63:1, 317:18. The Maharik also writes this in principal 100. This is explicit in the Raavad's dissensions, Hilchot Kriyat Shema 3:6. (See the Migdal 'Oz there and on Hilchot Shofar 1:5, stating that the Rambam rules like the Jerusalem Talmud.)

(2) Possibly, there is a source for this that the Rambam brings in Hilchot Teshuva 9:2: "... and the nations will come to hear him, as it is stated, (Yesha'yahu 2:2) 'And it shall come to pass in the last days, that the Mountain of *Hashem's House* shall be established on the top of the mountains ...'" Nevertheless, it is conceivable that the intention is not the Beit HaMikdash, which we are commanded to build, but that the "Mountain of Hashem's House" is an expression for the spiritual center of the entire world. If the intention is the actual building, it is possible that the role of the Mashiach is to build the Beit HaMikdash if it is not previously built. Any way in Hilchot Melachim, the Rambam does not use any Biblical verse to prove this function of Mashiach. (See Rav Yehuda Shaviv's article, "Mitzvat Mikdash BeHilchot HaRambam" Techumin 8, p. 488-496, which distinguishes the mitzvah of building the Beit HaMikdash upon a king and the mitzvah of building the Beit HaMikdash upon the community.)

(3) The opposite is true according to the Talmud (Baba Batra 123b), which states that the sons of Esav (Amalek) only fall in the hands of Rachel's sons. Accordingly, Yehoshua, Shaul, Mordechai, and Esther, were all prodigy of Rachel. The Talmud continues to state that David, who battled Amalek, only did so with the merit of the leaders of the Menashe tribe, descended from Yosef.

(4) Another source, which I saw in a letter from the kid Uri Shachor, is the Malbim's commentary to Micha 4:8. "The former dominion shall come, the kingdom of the daughter of Jerusalem." A small government will come, and its leadership will be like Israel had in its first days before a king reigned of Israel, when the Judges were their leaders, and afterwards will Kingdom of the Daughter of Jerusalem come, which will be the permanent Davidic Kingdom, and only then will Mashiach rule permanently.

(5) The implication is that he does build the Beit HaMikdash, but he is killed!

• Mikdash-Build Index of Issues
• Mikdash-Build Next Issue
• Mikdash-Build Mail list

HaTenu'ah LeChinun HaMikdash

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

This page hosted by Tefillin Beit E-l: www.tefillin.co.il