FROM THE INTRODUCTION TO TORAT HABAYIT

(Introduction to Torat HaBayit, paragraph 9)

Regarding two mitzvot that the Jewish People was commanded to perform when they entered the Land of Israel, it is stated in one place that they are commanded to fulfill them, and in another place it is stated that Hashem will do it. Regarding building the Beit HaMikdash, it is stated (Shmot 25:8) "And let them make Me a sanctuary, that I may dwell among them" -- implying that the Jewish People will do it. It is also stated (Shmot 15:17) "the sanctuary, O Hashem, which Thy hands have established." -- implying that Hashem will establish the Beit HaMikdash and build it. Regarding the mitzvah to blot out Amalek, it says in Devarim (25:19) "you shall blot out" and in Shmot (17:14) "I shall utterly blot out." Just as it is clear that regarding blotting out Amalek, the Jewish People are obligated to begin the mitzvah and Hashem will help us, so too is it with building the Beit HaMikdash -- we are required to begin, and Hashem will help us.

One can say that building the Beit HaMikdash is akin to the First of the 10 Commandments, "I am the Hashem your G-d", as the Torah states, (Shmot 15:17-18) "the sanctuary, O Hashem, which Thy hands have established. Hashem shall reign for ever and ever." Blotting out Amalek is akin to the Second of the 10 Commandments, "You shall have no other gods before me", as it is stated, (Shmot 17:16) "Because Hashem has sworn by His Throne that Hashem will have war with Amalek ..." Rashi explains that Hashem is incomplete and His Throne incomplete until He blots out Amalek. This is the source of defilement, as Rashi explains "korcha" (Shmot 25:18) is from the word "keri" (nocturnal immission) -- a source of defilement -- which is idolatry. The first two of the 10 Commandments were the only two mitzvot the people heard directly from G-d. This is a hint that the two related mitzvot will accompanied by open miracles and divine intervention, more than any other mitzvot. We need only begin, and Hashem will supernaturally help us. Regarding this, the Jewish People said, (Shmot 24:7) "we will do and we will hear" -- the action precedes the understanding. This means we must begin, even though we do not understand how we can go against the Nations of the World. Nevertheless, we are obligated to do so. That which our Rabbis taught that the Beit HaMikdash will come from Heaven refers to Hashem's part -- that He will fulfill "the sanctuary, O Hashem, which Thy hands have established." We are still required to fulfill our part. This is stated in the Jerusalem Talmud, among other sources, that Israel is required to do their share -- and this is not subject to dispute.

CORRESPONDENCE

(This letter is regarding an article in issue 16, stating "the fool gives up and eats his meat while chanting 'I believe'." In issue 17, the following explanation was given: <<I do not think the author is someone who does not consider it important to have faith and to say, "Ani Maamin" (I believe). The article stated, "the fool gives up and eats his meat while chanting 'I believe'." The idea expressed is the fool's declaration of faith is mere chanting and moving of the lips. Since he has given up and does not act on his faith, his true belief comes into question. The ideal is, of course, to say you believe and act like you believe.>>)

The fool is not the one who believes in the will and acts of G-d. The fool is the one who doesn't. The fool is the one who mistakes the goals and behaviors of Satan to be G-d's.

The fool is the one who believes that the will and acts of Man are greater than G-d's. That Man's timetable supersedes G-d's.

When G-d decides He wants another "Temple", He'll do it Himself. He does not need you to get others to do it for Him.

He does not need a "Temple" built by you to know which Jews the world over love Him. He does not need such a temple to know which Jews aspire to follow His Laws, to follow His Way.

He is, however, very interested in the contents of the soul He built in each person. Why don't you concern yourself with the quality of your spiritual living temple instead of worrying about copying Herod's dead Temple whose time ended two thousand years ago? Why are you wasting your life handling dead and rotten things?

I told you last year that Melody was a fraud. You didn't believe. I tell you again, as I did last year: leave the existing Temple Mount alone. Start anew. Begin afresh. Take a different stand on this and you shall get a different view of G-d.

Verlynn J. Sauve

Dear Verlynn,

To answer your second point first -- what does G-d want from us?

How do I, being an ordinary human being, know what G-d wants from me? I know from what it says in the Torah, which Moshe received directly from G-d and passed its understanding on to the Prophets and Great Sages of Israel. The commandment to build the Beit HaMikdash is stated clearly in the Torah and discussed in great detail in the many volumes of the Talmudic tradition. The prophets spoke of the future building of the Beit HaMikdash, so it is a matter of faith that it shall be rebuilt. Does that mean we can sit back and hope that G-d will do it for us? Certainly not! First of all, as stated in last weeks issue about G-d's promise to Yaakov that he would be buried in Israel, Yaakov acted to see that he would be buried there, and this is not a lack of faith, but a demonstration of faith. Secondly, Yirmiyahu the Prophet laments (30:17) that no one demands that the Beit HaMikdash be rebuilt, and our Rabbis learn from here that the message of the prophecy that the Beit HaMikdash be rebuild requires we demand it. (Talmud Sukka 41a, Rosh HaShanna 30a) Finally, it is clear from the Torah and its understanding in the Talmudic Tradition that there is a commandment to build the Beit HaMikdash. Fulfilling G-d's commandments is certainly not an expression of lack of faith, but our divine duty to fulfill His will.

Back to your first point -- that you think that only G-d's actions count and not those of Man.

The Talmud (Ketubot 5a) states:

Bar Kappara explicated:

Acts of the righteous are greater than the making of Heaven and Earth.

Regarding the making of Heaven and Earth, it is stated, (Yeshayahu 48:13) "My hand has also laid the foundation of the earth, and My right hand has spanned the heavens."

Regarding acts of the righteous, it is stated, (Shmot 15:17) "the place which, Hashem, which Thou has made for Thee to dwell in, in the sanctuary, Hashem, which thy HANDS have established."

...

Rashi explains that by the making of Earth the word "hand" is in the singular -- requiring only one Hand of G-d, while the building of the Beit HaMikdash -- an act performed by the righteous -- required two hands.

Tosafot raises the question that, while it took only one hand (assumed to be the left hand, as proven from another Talmudic passage) to make Earth, it took the right hand to make the heavens. Hence, both hands were used to make Heaven and Earth. Tosafot answers that by the building of the Beit HaMikdash, both hands were used together.

The above discussion needs clarification. First of all, what difference does it make if the two hands are used separately or together? Secondly, it is a fundamental belief in Judaism that G-d is not corporeal. What does the use of G-d's hands convey?

One possible understanding of this passage is that G-d created the world in such an orderly fashion that the earthly world and the spiritual, or heavenly, world are seperate. The climax of creation is that of Man -- a physical being with a G-dly soul. Someone who is not righteous does not live up to this and fails the task of mankind. A righteous person, however, through his actions, brings G-dliness into the physical world. The center and height of this is the building of the Beit HaMikdash. Although a physical building, it is to be built by righteous people with pure intentions and according to a divinely inspired design. It is stated in the Jerusalem Talmud (Brachot 4:5), Rabbi Pinchas says: The Holy of Holies below (on the Temple Mount) is positioned parallel to Holy of Holies above (in Heaven), as the Torah states, "Machon leshivtecha" (Shmot 15:17 -- interpreted here as "mechuvan leshivtecha" -- position parallel to Your Sitting. The pasuk is explicitly referring to the Beit HaMikdash.)> Hence, the Beit HaMikdash combines both of G-d's "hands"-- the one used to create the spiritual and the one used to create the physical.

This explains how certain human actions are so significant that they can in a sense be as great as the Creation of the World. How do we know which actions are on such a high level? From our the Torah and our Talmudic tradition of how to understand the Torah.

May true understanding come the world,

yirmi

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