Sefaria The Third Beit HaMikdash , Introduction, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016

 Sefaria The Third Beit HaMikdash , Introduction, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016

Level six:

Near the weekly parsha with the haftorah both with Rashi, a chapter of Nach beginning with Joshua until the end of II Chronicles without Tehillim and start after the 'end' with Joshua again, Mishnah starting with Seder Zeraim (Agriculture) Berakhot until the end Seder Tahorot (Purity) Oktzin and start after the 'end' with Seder Zeraim (Agriculture) Berakhot, a daf from the Talmud Babylonian-Jerusalem starting from the beginning until the end and after the 'end' starting with the beginning again. Midrash Tanchuma after Parsha reading. Kalach Pitchei Chokhmah every day a chapter, begin with 1 until 138, after 138 starting with 1 again. Tanya every day a chapter, from the beginning until the end, after the 'end' starting with the beginning again. Sha'ar HaEmunah VeYesod HaChasidut every day a chapter, from the beginning until the end, after the 'end' starting with the beginning again. Likutei Moharan every day a chapter, from the beginning until the end, after the 'end' starting with the beginning again. Kedushat Levi from beginning until end. Reading it very quickly every day.
Read every week from Kabbalah Online click: Weekly Torah

While it is an 'obligation' to learn not everyone need to reach Level six. Depending on your possibilities and personal desire. But on the end of your daily study, you need to read a Siman of the Kitsur Shulchan Aruch every day a Siman, from the beginning until the end, after the 'end' starting with the beginning again.

The daily reading is a cycle repeating until we 'know' all....... Learning to think as an Israelite, then we shall come to the fulfillment of the Mitzvoth of the Korbanot. Do the Temple Service under, the coming, Messiah King Ben David.

About This Text

The Third Beit HaMikdash

Jewish Thought

Author:

Yom-Tov Lipmann Heller

A discussion of Ezekiel's vision of the Third Temple by the author of Tosafot Yom Tov.

Composed: Prague (c.1594 - c.1602 CE)נוצר/נערך: פראג (1594 - 1602 לספירה בקירוב)

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Tzurat Beit HaMikdash, by Rabbi Yom Tov Lippman Heller, Moznaim Pub Corp. 2016

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Source: amazon.com

Digitization: Sefaria

License: CC-BY

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Current Translation

The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016

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Source: amazon.com

Digitization: Sefaria

License: CC-BY

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For commentary etc. (right side page under resources) click: The Third Beit HaMikdash, Introduction 1 with About (sefaria.org)

The Third Beit HaMikdash

Introduction

אָמַר הַשֵּׁם בָּרוּךְ הוּא אֶל הַנָּבִיא יְחֶזְקֵאל:

God told the prophet Yechez­kel:

אַתָּה בֶן אָדָם, הַגֵּד אֶת בֵּית יִשְׂרָאֵל אֶת הַבַּיִת, וְיִכָּלְמוּ מֵעֲוֹנוֹתֵיהֶם, וּמָדְדוּ אֶת תָּכְנִית. וְאִם נִכְלְמוּ מִכֹּל אֲשֶׁר עָשׂוּ, צוּרַת הַבַּיִת וּתְכוּנָתוֹ וּמוֹצָאָיו וּמוֹבָאָיו, וְכָל צוּרֹתָו, וְאֵת כָּל חֻקֹּתָיו וְכָל צוּרֹתָיו וְכָל תּוֹרֹתָיו, הוֹדַע אוֹתָם וּכְתֹב לְעֵינֵיהֶם, וְיִשְׁמְרוּ אֶת כָּל צוּרָתוֹ וְאֶת כָּל חֻקּוֹתָיו, וְעָשׂוּ אוֹתָם. (יחזקאל מג, י-יא)

You, son of man, describe the House to the House of Israel so that they be ashamed of their sins; let them measure its outline. If they are ashamed of all that they have done, make known to them the design of the House, and its form, its exits, its entrances, its entire design, and all its ordinances, and all its shapes, and all its laws; and write it before their eyes so that they will preserve its entire design and all its ordinances, and carry them out.

צִוָּה הַשֵּׁם ב"ה אֶל הַנָּבִיא, שֶׁיַּגִּיד לְיִשְׂרָאֵל שֶׁיִּמְדְּדוּ כָּל תֹּכֶן חֶשְׁבּוֹן הַבִּנְיָן, וְשֶׁיִּשְׁמְרוּ הַצּוּרוֹת בִּלְבָבָם, שֶׁמָּא הַיּוֹם יָבוֹא מָשִׁיחַ וְאֵין כָּאן בּוֹנֶה פּוֹנֶה לְבִנְיַן בֵּית הַמִּקְדָּשׁ. וְכָךְ פֵּרֵשׁ רַשִׁ"י (שם) וְיִשְׁמְרוּ יִלְמְדוּ עִנְיְנֵי הַמִּדּוֹת מִפִּיךָ שֶׁיֵּדְעוּ לַעֲשׂוֹתָם לְעֵת קֵץ, ע"כ.

God commanded the prophet to tell the Jewish people to measure out the entire plan and reckoning for the building of the Beis HaMikdash so that they would remember its design in their hearts lest Mashiach come on this day and there will be no one to build it – no one aware of the dimensions and details of how to build the Beis HaMikdash. Rashi interprets the charge in the same manner, commenting on the words, “they will preserve”: “They should study the details of the measures so they will know how to apply them in the Ultimate Future.”

וְיוּכַל לִהְיוֹת כִּי 'כָּל צוּרוֹתָיו' בַּתְרָא שֶׁכָּתוּב בְּפֵרוּשׁ רַשִׁ"י שֶׁלֹּא פוֹרַשׁ שֶׁיִּהְיֶה עִנְיְנֵי הַצּוּרָה מוּחֶשֶׁת, רְצוֹנוֹ לוֹמַר לַעֲשׂוֹת תְּמוּנָה בְּמִדּוֹתָיו, כִּי הוּא מָבוֹא לַהֲקַלַּת הַהֲבָנָה.

The verse repeats the phrase, וכל צורתיו, “its entire design.” The second time that phrase is mentioned, Rashi writes, “this is not explained.” It is possible that the intent is to refer to a design of the Beis HaMikdash that could actually be pictured, and from which a blueprint could be drawn according to its dimensions. Such a picture would be a preface to understanding the subject matter.

גַּם מִדִּבְרֵי הר"ר יִצְחָק אַבַּרְבַנְאֵל ז"ל (שם) נִרְאֶה, שֶׁהַצִּוּוּי הָיָה אֶל הַנָּבִיא לַעֲשׂוֹת צוּרָה מוּחֶשֶׁת, שֶׁהֲרֵי פֵּרֵשׁ מַה שֶּׁכָּתוּב 'צוּרַת הַבַּיִת וּתְכוּנָתוֹ וּמוֹצָאָיו וּמוֹבָאָיו' בְּאַרְבַּע לְשׁוֹנוֹת הַלָּלוּ, כְּנֶגֶד ד' אוֹפְנֵי הַהַשָּׂגָה שֶׁיֵּשׁ לְכָל הַדְּבָרִים הַמֻּשָּׂגִים אֶצְלֵנוּ, וְהָאֹפֶן הָאֶחָד מֵהֶם הוּא הַהַשָּׂגָה בַּמּוּחָשׁ. וְעָלָיו אָמַר הַכָּתוּב 'צוּרַת הַבַּיִת'. וְכֵן פֵּרֵשׁ עוֹד (שם) 'וְכָל צוּרוֹתָיו' הַנִּזְכָּר בַּכָּתוּב שְׁנֵי פְעָמִים, שֶׁהָאֶחָד רֹמֵז עַל הַמּוּחֶשֶׁת וְהַשֵּׁנִי עַל הַמֻּשְׂכָּל הָרִאשׁוֹן, כִּי שְׁנֵיהֶם צוּרוֹת מֻשָּׂגוֹת לָאָדָם בְּלִי עִיּוּן. הֲרֵי יָצָא לָנוּ מִכְּלַל דְּבָרָיו, שֶׁהַנָּבִיא נִצְטַוָּה לְהַרְאוֹת הַדְּבָרִים בְּחוּשׁ.

Similarly, Rav Yitzchak Abarbanel appears to say that the prophet was commanded to make a clearly apparent design. Abarbanel explaines that the verse relates that the prophet was commanded to describe four aspects of the Beis HaMikdash: “the design of the House, and its form, its exits, and its entrances.” These four features parallel four ways that all concepts can be understood. The first approach he mentions is to understand the subject matter in a manner that is almost tangible. This mode of understanding it alluded to with the words, “the design of the House.” Abarbanel also explains that the phrase, “its entire design,” is stated twice to reflect two different ways of understanding. The first time the phrase is used refers to comprehension in an apparent manner, and the second time refers to the basic understanding of the material. Both are forms that are easily comprehensible without deep analysis. From his words as a whole, it can be understood that the prophet was commanded to explain the Beis HaMikdash’s layout in a way that can be visualized.

וְכַיּוֹצֵא בָּזֶה פֵּרֵשׁ הָרַדַ"ק (שם מג, י ד"ה ומדדו) בְּמִלַּת 'תָּכְנִית', 'צוּרַת הַבַּיִת', שֶׁתַּרְאֶה לָהֶם יִמְדְּדוּ וְיָכִינוּ אוֹתוֹ, לְסִימָן כִּי עוֹד יַעֲשׂוּ כֵן לֶעָתִיד בְּבֹא הַגּוֹאֵל וְיִחְיוּ הַמֵּתִים, יָכִינוּ אוֹתוֹ לְסִימָן, שֶׁהָרוֹאִים זֹאת הַצּוּרָה יִחְיוּ בְּבִנְיַן הַבַּיִת לֶעָתִיד, ע"כ. וְהִנֵּה, נוֹסָף עַל מַה שֶּׁבִּקַּשְׁנוּ בִּדְבָרָיו, לָמַדְנוּ עוֹד כִּי הִבְטִיחַ הַשֵּׁם ב"ה שֶׁעַל יְדֵי הַבָנַת תְּמוּנַת צוּרַת הַבַּיִת יִזְכּוּ לִתְחִיָּה לֶעָתִיד. וְכֵן כָּתַב בְּפֵרוּשוֹ (שם) לִ'וְעָשׂוּ אוֹתָם', (שם יא ד"ה וישמרו) שֶׁהוּא רְאָיָה גְּדוֹלָה לִתְחִיַּת הַמֵּתִים.

Radak offers a similar explanation on the words “the design of the House,” stating: “They should measure the design of the form of the House, preparing it as a sign, for it will be constructed in this manner in the Ultimate Future at the time of the coming of the Redeemer and the Resurrection of the Dead. It should be prepared as a sign, for those who visualize this design will live in this House in the Ultimate Future.” And in his commentary on the words, “and carry them out,” Radak writes that this vision is “a great proof of the Resurrection of the Dead.”

וְהִנֵּה, הַבְטָחָה זוֹ לֹא בִּלְבַד לְדוֹרוֹ שֶׁל יְחֶזְקֵאל נֶאֱמַר, כִּי לָמָּה נִגָּרַע אֲנַחְנוּ הַבָּאִים אַחֲרֵיהֶם? אַךְ הִיא הַבְטָחָה כְּלָלִית אֶל כָּל שׁוֹמֵר וּמוֹדֵד הַצּוּרָה כַּנִּזְכַָּר, שֶׁיִּזְכֶּה לִתְחִיָּה לַעֲשׂוֹתָהּ לֶעָתִיד. שֶׁכֵּן, כָּל יִיעוּדֵי הַנְּבִיאִים ע"ה, עִם שֶׁהֵם מוּעָדִים לְנוֹכֵחַ, עִם כָּל זֶה מְגַמַּת פְּנֵיהֶם כְּמוֹ כֵן לַעֲתִידִים, בְּנֵיהֶם אֲשֶׁר יָקֻמוּ אַחֲרֵיהֶם, וִיסַפְּרוּ עַד דּוֹר אַחֲרוֹן. וְאָמְרוּ בִּלְשׁוֹן נוֹכֵחַ, לְהַקְדִּים הַטּוֹבָה, לַהֲחִישָׁה כְּשֶׁיִּזְכּוּ. מְצוֹרָף לָזֶה, שֶׁדִּבְרֵי הַשֵּׁם ב"ה וְהַבְטָחָתוֹ כְּאִלּוּ אָמַר וְנַעֲשָׂה מֵעַתָּה, כַּנִּזְכָּר בְּפֵרוּשׁ רַשִׁ"י בְּכַמָּה מְקוֹמוֹת  עַל עָבָר בִּמְקוֹם עָתִיד, הַבָּא בְּדִבְרֵי הַנְּבִיאִים ע"ה.

This promise was not only given to Yechez­kel’s generation. After all, why should we of the future generations be denied? Rather, it is a promise of a general nature to anyone who preserves and measures the design as detailed, and who does not live to see the Beis HaMikdash rebuilt, that he will merit to be resurrected and to apply his studies in practice in the Ultimate Future. For even though the prophets’ promises were addressed to the people of their time, their messages were also intended for all the future generations who would follow them and who would continue to relate the message until the final generation. This prophecy was stated in the present tense, to promise God’s goodness at an earlier time, thus hastening its realization were the people to merit. Moreover, that tense is appropriate because it is as if God’s words and His promise were already realized and applied from the time they were uttered. Rashi explains this in several places, when commenting on the fact that prophets often use the past tense rather than the future when relating their prophecies.

וּבְמִדְרַשׁ יְלַמְּדֵנוּ  (הובא בילקוט שמעוני יחזקאל רמז שפב) 'בֶּן אָדָם הַגֵּד לְבֵית יִשְׂרָאֵל אֶת הַבַּיִת'. בְּשָׁעָה שֶׁנִּגְלָה הַקָבָּ"ה וְהֶרְאָה לִיחֶזְקֵאל צוּרַת הַבַּיִת וּתְכוּנָתוֹ וּמוֹצָאָיו אָמַר הַקָבָּ"ה: הַגֵּד לְבֵית יִשְׂרָאֵל אֶת הַבַּיִת.

Similarly, the Midrash Yilamdeinu comments on the verse, “Son of man, describe the House to the House of Israel,” saying: When the Holy One, blessed be He, revealed the vision to Yechez­kel and showed him the design of the House, its form, and its exits, He commanded him to relate this vision to the House of Israel.

אָמַר לוֹ: מָרֵי, וְכִי עַכְשָׁיו הֵם בּוֹנִים שֶׁאָמַרְתָּ 'וְיִשְׁמְרוּ אֶת כָּל צוּרָתוֹ וְעָשׂוּ אוֹתָם'?

Yechez­kel protested, saying: “My Master, can they build it now as [implied by] Your words, ‘They will preserve its entire design… and carry them out’?”

אָמַר לֵיה: לָאו. אַף עַל פִּי שֶׁאֵינָם עוֹשִׂים אוֹתוֹ עַכְשָׁיו, יְהוּ קוֹרִין בְּצוּרַת הַבַּיִת וַאֲנִי מַעֲלֶה עֲלֵיהֶם כְּאִלּוּ בְּבִנְיָנוֹ עֲסוּקִים.

God answered him, “No, [they cannot build it at present]. Nevertheless, even though they do not build it now, let them study the design of the House and I will consider it as if they were occupied in its construction.”

וּבִפְסִיקְתָּא (פס"ר פט"ז, הובא ביל"ש שם) שְׁמוּאֵל אוֹמֵר, 'וְאִם נִכְלְמוּ מִכֹּל אֲשֶׁר עָשׂוּ צוּרַת הַבַּיִת' וְכוּ'. וְכִי יֵשׁ צוּרַת הַבַּיִת? אֶלָּא אָמַר הַקָּבָּ"ה, הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בּוֹ כְּאִלּוּ אַתֶּם בּוֹנִים בּוֹ, ע"כ.

And the Pesikta states: “Shmuel comments on the verse: ‘If they are ashamed of all that they have done, make known to them the design of the House’: Is there a design of the House at present? The intent is that the Holy One, blessed be He, said, ‘since you are involved in the study of its construction, it is as if you are involved in its construction.’ ”

וְנִרְאֶה לְדַקְדֵּק מִלְּשׁוֹנוֹ שֶׁאָמַר 'בּוֹנִים בּוֹ' וְלֹא אָמַר 'בּוֹנִים אוֹתוֹ' , שֶׁאִלּוּ אָמַר 'בּוֹנִים אוֹתוֹ' יִהְיֶה מַשְׁמָעוֹ אֶת כֻּלּוֹ, אֲבָל אָמַר 'בּוֹנִים בּוֹ' שֶׁמַּשְׁמָעוֹ קְצָת מִמֶּנּוּ, וְזֶה מִפְּנֵי שֶׁעִנְיְנֵי הַבִּנְיָן הַזֶּה סְתוּמִים בִּלְתִּי מְפוֹרָשִׁים. וְהֵבִיא הָרַדַ"ק ז"ל (שם מ, יג) בְּמִדּוֹת תָּאֵי  הַשַּׁעַר וּבְלִשְׁכוֹת הַקֹּדֶשׁ (יחזקאל מב, ה) מִדִּבְרֵי רַבּוֹתֵינוּ ז"ל שֶׁאָמְרוּ בְּמִקְצָת דְּבָרִים מִזּוֹ הַנְּבוּאָה עָתִיד אֵלִיָּהוּ לְדָרְשָׁהּ, כְּלוֹמַר שֶׁאֵין אָנוּ יוֹדְעִים לְדָרְשָׁהּ, עכ"ל.

The expression, “you are involved in its construction,” warrants an explanation. God did not say, “You are building it,” because that would imply building the structure in its entirety. “Involved in its construction,” by contrast, implies building a portion of it, for there are aspects of this building that are enigmatic, and not explicitly explained. Thus Radak, when describing the measure of the cells around the gate and the chambers of the Sanctuary, quotes our Sages’ statement, “Certain aspects of this prophecy will be interpreted by the prophet Eliyahu in the future,” implying that we are unable to interpret these details at present.

וְעִם הֱיוֹת שֶׁזֶּה הַמַּאֲמָר אֲמָרוּהוּ בְּפֶרֶק הַתְּכֵלֶת (מנחות מה.) עַל פָּרָשַׁת הַקָּרְבָּנוֹת שֶׁבְּדִבְרֵי יְחֶזְקֵאל (מה יח), עִם כָּל זֶה הִקִּיש הָרַדַ"ק מִמֶּנָּה לְפָרָשׁוֹת אֲחֵרוֹת הַסְּתוּמִים גַּם כֵּן, אַחֲרֵי שֶׁאֵינָם מְפֹרָשִׁים וְיִסְבְּלוּ פֵּרוּשִׁים שׁוֹנִים, עַל כָּרְחֵנוּ נֹאמַר עֲלֵיהֶם גַּם כֵּן שֶׁאֵלִיָּהוּ עָתִיד לְפָרְשָׁם.

It is true that this quote was stated in the Talmud regarding the sacrifices mentioned in Yechez­kel’s prophecies, and was not made regarding the structure of the Beis HaMikdash. Nevertheless, Radak associated this statement with other enigmatic passages in Yechez­kel’s prophecies because they too are not explicit and could be interpreted in several ways. We are thus forced to say that Eliyahu will also explain these passages in the future.

גַּם הָרַמְבַּ"ם בָּרִאשׁוֹן מֵהִלְכוֹת בֵּית הַבְּחִירָה (ה"ד) כָּתַב וְזֶה לְשׁוֹנוֹ: בִּנְיַן הֶעָתִיד לְהִבָּנוֹת אַף עַל פִּי שֶׁהוּא כָּתוּב בִּיחֶזְקֵאל אֵינוֹ מְפוֹרָשׁ וּמְבוֹאָר, ע"כ. וְעַל פִּי הַדְּבָרִים הָאֵלֶּה אָמַר שְׁמוּאֵל, 'כְּאִלּוּ אַתֶּם בּוֹנִים בּוֹ', כְּלוֹמַר קְצָת מִמֶּנּוּ. אַחֲרֵי שֶׁאִי אֶפְשָׁר שֶׁיָּבִין כֻּלּוֹ, שֶׁיִּהְיֶה אָז הָעֵסֶק כְּאִלּוּ בָּנָה כֻּלּוֹ רַק בְּמִקְצָת שֶׁיָּבִינוּ, אוֹתוֹ הַמִּקְצָת יִהְיֶה כְּאִלּוּ בְּנָאוֹ.

Similarly, Rambam in the first chapter of his Hilchos Beis HaBechirah writes: “[The design of] the building that will be constructed in the Future, though mentioned in Yechez­kel, is not explicit or explained.” Based on these ideas, in the passage cited above Shmuel used the expression, “are involved in its construction,” i.e., building parts of the structure, for it is impossible to understand the entire design. However, by studying Yechez­kel’s prophecy, and understanding those aspects of the structure of the Beis HaMikdash that are clear, it will be considered as if the Beis HaMikdash was constructed in its entirety.

וְעִם הֱיוֹת שֶׁיֵּשׁ לִדְחֹק זֶה הַדִּקְדּוּק, וְלוֹמַר שֶׁלְּכָךְ אָמַר 'בּוֹנִים בּוֹ' שֶׁהוּא לָשׁוֹן נוֹפֵל עַל לָשׁוֹן 'מִתְעַסְּקִים בּוֹ', עִם כָּל זֶה, הַדִּין דִּין אֱמֶת. וְאִלְמָלֵא לֹא נֶאֱמַר רָאוּי לְאָמְרוֹ, דְּהָכִי מִסְתַּבֵּר דְּדַוְקָא מַה שֶׁיָּבִין יִהְיֶה כְּאִלּוּ בְּנָאוֹ. דְּאֵיךְ יִבְנֶה מַה שֶּׁלֹּא יְבִינוֹ? וּלְכָךְ אַסְמְכִינְהוּ אַלִּישְׁנֵיהּ דְּמִדְרָשׁ.

Even if one would dispute this interpretation and say that Shmuel used the expression, “are involved in its construction,” because it parallels the initial clause in his statement, “involved in the study of its construction,” the concept stated is true. If it were not said, it would be worthy to say it, for it is a logical conclusion: Only when one understands the structure can it be considered as if it was built, for how can one build if one does not understand? Therefore, I based this concept on the wording of the Midrash.

וְאַחֲרֵי שֶׁכָּךְ הוּא, שְמַע מִינַּהּ שֶׁצָּרִיךְ שֶׁיִּהְיֶה הָעֵסֶק בַּהֲבָנָה וּבְדִקְדּוּק, דְּאִם לֹא כֵּן אֶלָּא שֶׁהָעֵסֶק בּוֹ בִּקְרִיאָה בְּעָלְמָא סַגִּי, אִם כֵּן הֲרֵי אַף כֻּלּוֹ יָכוֹל לִקְרוֹתוֹ וְלָמָּה לֹא יִהְיֶה כְּאִלּוּ בְּנָאוֹ כֻּלּוֹ? אֶלָּא כְּמוֹ שֶׁאָמַרְנוּ.

It can be derived from the above discussion that our study of the design of the Future Beis HaMikdash must involve thorough and precise understanding. If not, it would be sufficient to merely read about it. Were that the case, one could read Yechez­kel’s description in its entirety, even those portions that are not understood. Why then would it not be considered as if one built the Beis HaMikdash in its entirety? Instead, the concept is as explained above.

וְכֵן הוּא דִּקְדּוּק לְשׁוֹן מִתְעַסְּקִים וְלֹא אָמַר קוֹרְאִים, אַךְ לְשׁוֹן עֵסֶק דְּבַר טֹרַח, וְזֶהוּ גַּם כֵּן לְשׁוֹן בִּרְכַּת הַתּוֹרָה שֶׁמְּבָרְכִין לַעֲסֹק בְּדִבְרֵי תוֹרָה . וְכֵן יוֹרֶה גַּם כֵּן לְשׁוֹן הַנָּבִיא (מג י) וּמָדְדוּ וְגוֹ'.

This can also be understood from the term, “involved in its study,” used in the Pesikta cited above. Shmuel does not say that his listeners should “read about it,” i.e. peruse Yechez­kel’s prophecy regarding the structure of the Future Beis HaMikdash. Rather, Shmuel states that his listeners should be “involved in its study,” implying that they should make a laborious effort to understand the details of the Future structure. This same message is implied by the wording of the blessing recited before Torah study. Such precise understanding is also implied by the prophet’s words, who speaks of “measuring.”

וְאַחֲרֵי הַדְּבָרִים וְהָאֱמֶת הָאֵלֶּה, גַּם אָנֹכִי הַצָּעִיר לְיָמִים, הַלּוֹחֵךְ בַּעֲפַר רַגְלֵי הַחֲכָמִים, בְּקָרְאִי אֶת הַקְּרִיאָה אֲשֶׁר קָרָא ה' בְּאָזְנֵי הַנָּבִיא לְהַגִּיד לְבֵית יִשְׂרָאֵל שֶׁיִּכָּלְמוּ מֵעֲוֹנוֹתֵיהֶם וְשֶׁיִּמְדְּדוּ אֶת תָּכְנִית וְגוֹ', נָתַתִּי אֶל לִבִּי לִדְרוֹשׁ וְלָתוּר אוּלַי אֶמְצָא מָקוֹם שֶׁיָּדִי מַגַּעַת שָׁם לְהָבִין בְּמִקְצָת מִמֶּנּוּ, כִּי לֹא עָלֵינוּ הַמְּלָאכָה לִגְמֹר וְלֹא לְהִבָּטֵל מִמֶּנּוּ  כְּאָמוּר. וּבְעָבְרִי עָלָיו פַּעֲמַיִם גַּם שָׁלֹשׁ, עַל פִּי פֵּרוּשׁ רֹאשׁ הַמְפָרְשִׁים רַשִׁ"י ז"ל, רָאִיתִי וְהִנֵּה טוֹב מְאֹד לַעֲשׂוֹת הַצּוּרָה בִּתְמוּנָה כְּלָלִית, תִּהְיֶה לְזִכָּרוֹן בֵּין עֵינַי, וְכַמְּצֻוֶּה עָלֵינוּ כְּמוֹ שֶׁכָּתַבְתִּי לְמַעְלָה. וְכַאֲשֶׁר רָאוּהָ אֶצְלִי בְּנֵי גִילִי, הִפְצִירוּנִי לְחָקְקוֹ בְּעֵט בַּרְזֶל וְעֹפָרֶת  לְמַעַן יַעֲמֹד יָמִים רַבִּים  עַד עֵת קֵץ, וְיִהְיֶה בּוֹ זְכוּת הָרַבִּים, כִּי עֲשָׂרָה נִכְנָסִין לְבֵית הַמִּדְרָשׁ וְאֵינָם שָׂמִים אֶל לִבָּם בְּבִנְיָנָא דִּיחֶזְקֵאל לְקוֹשִׁי הַהֲבָנָה בּוֹ.

After these words of truth I, who am young of years, and who laps up the words of the wise, after reading the call which God sounded in the ears of the prophet to “describe the House to the House of Israel so that they be ashamed of their sins [and] let them measure its outline” took this call to heart. Perhaps I have the potential to understand some aspect of the vision. Conscious that “the task is not ours to complete, nor may we neglect it,” and after reviewing twice and a third time, the words of Rashi, the most prominent of commentators, I realized that it would be very valuable to make a design with an encompassing picture, that would be “a remembrance between my eyes,” as we were commanded, as explained above. When some of my noble contemporaries saw my picture, they implored me to engrave it with a pen of iron and lead so that it will endure for an extended time, until the end of time, acquiring for me the merit of the many. For when ten enter the House of Study, none turn to Yechez­kel’s vision of the House, because of the difficulty of understanding his prophecies.

וְאָמַרְתִּי בְּלִבִּי לֹא אֶמְנַע טוֹב מִבְּעָלָיו , וְאֵין זֶה כְּנִכְנָס לִפְנִים מִמְּחִצָּתוֹ וּכְעוֹמֵד בִּמְקוֹם גְּדוֹלִים  כִּי לֹא יָצָאתִי לָדוּן בַּדָּבָר הֶחָדָשׁ הַזֶּה, רַק לְפָרֵשׁ דִּבְרֵי הַמְפָרֵשׁ אַחֲרֵי שֶׁלֹּא בָּא לִסְתֹּם אֶלָּא לְפָרֵשׁ, לִסְדֹּר פֵּרוּשׁוֹ בְּאֹפֶן יִהְיֶה נָקֵל לַהֲבִינוֹ כַּאֲשֶׁר עֵינֵיכֶם תֶּחֱזֶינָה מֵישָׁרִים. וּלְכָךְ אֵין כָּל זֶה שֶׁיֹּאמַר עָלָיו שֶׁהוּא מָקוֹם לְהִתְגַּדֵּר בּוֹ , וַאֲשֶׁר קָטָנָם עָבָה מִמָּתְנִי  הַכֹּל פֶּתַח פָּתוּחַ לִפְנֵיהֶם. יָדַעְתִּי כִּי לָהֶם אֵין צֹרֶךְ בְּכָל אֲשֶׁר עָשִׂיתִי, רַק אֶל נַעֲרֵי בְנֵי יִשְׂרָאֵל שָׁלַחְתִּי אֶת יָדִי. עַל כֵּן חֲדַל לְךָ הַקּוֹרֵא לְהַעֲלוֹת עַל לִבְּךָ וְלוֹמַר כִּי לִכְבוֹדִי אוֹ לִכְבוֹד בֵּית אַבָּא עָשִׂיתִי זֹאת, רַק לְהַפְצָרַת הַחֲבֵרִים הַמַּקְשִׁיבִים לְקוֹל הַקּוֹרֵא לְקַבֵּל הָאֱמֶת מִמִּי שֶׁאֲמָרוֹ . וְיָצָאתִי בָּזֶה יְדֵי חוֹבָתִי לְהָסִיר מֵעָלַי הַתְּלוּנָה,

I said to myself, I will not withhold good from its owners. Nor have I entered beyond my limits and positioned myself among the great, for I have not taken upon myself to develop new concepts. I have only attempted to explain the words of the commentaries, since their intent was not to obscure, but to explain. My intent was to communicate their interpretation in a manner that is easy to comprehend. Thus no one can protest that I have sought a place to buttress beyond my capacity. Everything is clearly open before you. I know that there is no necessity for what I have done here, my handiwork was only for the youth of the Jewish people. No reader should think that I [undertook this project] for my honor or for the honor of my father’s house. I only undertook this project in response to the sincere requests of the friends who listen to the reader’s voice asking to accept the truth from the one who utters it.

וְאָשִׁיב לְהַרְאוֹת לְעֵין הַקּוֹרֵא מַה מְּלַאכְתִּי, וּלְהוֹדִיעַ אֶת אֲשֶׁר אֲנִי עֹשֶׂה.

With the above words, I have fulfilled my obligations to remove any complaints and to reply by showing the reader my work, and revealing what I have done. I have already faithfully acknowledged that I will structure my commentary according to that of Rashi, the most prominent of the commentators, for his commentary reflects the teachings of the Mishnah that describe the building of the Second Beis HaMikdash.

וּכְבָר הוֹדַעְתִּי נֶאֱמָנָה כִּי נָשׁוּב נִבְנֶה עַל פִּי פֵּרוּשׁ רַשִׁ"י ז"ל רֹאשׁ הַמְפָרְשִׁים, גַּם כִּי הוּא מַסְכִּים אֶל הַמִּשְׁנָה שֶׁל בִּנְיַן בַּיִת שֵׁנִי. שֶׁכֵּן מָצִינוּ חֲזַ"ל בְּשָׁלֹשׁ מְקוֹמוֹת שׁוֹמְרִים  בִּנְיָנָא דִּיחֶזְקֵאל, בְּפִשְׁפְּשֵׁי שַׁעַר הַהֵיכָל (פ"ד מ"ב, תמיד פ"ג מ"ז) וּבְמִדּוֹת הַמִּזְבֵּחַ (מדות פ"ג מ"א) וּבַחֲצֵרוֹת קְטֻרוֹת (שם פ"ב מ"ה). וְכַיּוֹצֵא בָּזֶה נִמְצָא בְּדִבְרֵי הָרַדַ"ק (יחזקאל מה ה סד"ה וקומה) בְּעִנְיַן חוֹמָה מִזְרָחִית שֶׁל הַר הַבַּיִת, וּכְמוֹ שֶׁיָּבֹא בִּדְבָרֵינוּ בַּהֲגִיעֵנוּ לְשָׁם (פתיחה) בְּאִם יִרְצֶה ה' ב"ה.

We have found in the works of our Sages three instances where Yechez­kel’s vision was preserved: the wicket entrances at the sides of the Gate of the Sanctuary, the measurements of the Altar, and the unroofed courtyards. We find a similar concept in the works of Radak, with regard to the eastern wall of the Courtyard of the Beis HaMikdash, as we will explain in our description of that structure, with God’s help.

גַּם הָרַמְבַּ"ם ז"ל כָּתַב בְּפ"א מִבֵּית הַבְּחִירָה (ה"ד): אַנְשֵׁי בַּיִת שֵׁנִי [וְגוֹ'] בִּימֵי עֶזְרָא בְּנָאוּהוּ כְּבִנְיַן שְׁלֹמֹה וּמֵעֵין הַמְּפֹרָשׁ בִּיחֶזְקֵאל כוּ', עכ"ל. וְלֹא בְּנָאוּהוּ כֻּלּוֹ כְּכָל תַּבְנִית בִּנְיַן יְחֶזְקֵאל, לְפִי שֶׁיָּדְעוּ עַל פִּי הַנְּבִיאִים שְבֵּינֵיהֶם שֶׁאֵין עַתָּה עֵת הַבִּנְיָן הַהוּא. וְזֶהוּ שֶׁנִּמְצָא בְּפֵרוּשׁ רַשִׁ"י ז"ל בְּקַפִּיטָל מ"ג (יא ד"ה וישמרו) רְאוּיָה הָיְתָה בִּיאָה שְׁנִיָּה שֶׁל עֶזְרָא כְּבִיאָה רִאשׁוֹנָה שֶׁל יְהוֹשֻׁעַ לָבוֹא בִּזְרוֹעַ וּבְנֵס כִּדְדָרְשִׁינַן (ברכות ד.) "עַד יַעֲבֹר" (שמות טו, טז). וּבִנְיָן זֶה מֵאָז הָיָה רָאוּי לָהֶם כְּשֶׁעָלוּ מִן הַגּוֹלָה לִגְאֻלַּת עוֹלָם, אֶלָּא שֶׁגָּרַם הַחֵטְא שֶׁלֹּא הָיְתָה תְּשׁוּבָתָם הוֹגֶנֶת כוּ'.

Similarly, Rambam writes in the first chapter of Hilchos Beis HaBechirah that the people who built the Second Beis HaMikdash built it “like the structure of Shlomoh and similar to what was explicit in Yechez­kel’s vision.” They did not build the Second Beis HaMikdash entirely according to Yechez­kel’s vision, because – based on prophetic vision – they knew that this was not the time for that structure to be built. Similar concepts are found in Rashi’s commentary: It was intended that the second entry into Eretz Yisrael led by Ezra resemble the first entry led by Yehoshua. The Jews should have come with power and with miracles, as our Sages commented on the verse, “Until Your nation crosses over.” Yechez­kel’s structure was destined for them when they ascended from the exile and their redemption was intended to be eternal, except that sin had an effect. Their repentance was not befitting.

הִנֵּה שֶׁמִּן הַדִּין הָיָה לִבְנוֹת כָּךְ, וְשֶׁתִּהְיֶה גְּאֻלָּתָם גְּאֻלַּת עוֹלָם, אִלּוּ זָכוּ. אֲבָל כְּשֶׁלֹּא זָכוּ, לֹא הָיוּ רַשָּׁאִין לִבְנוֹת זֶה הַבִּנְיָן כְּלָל, לְפִי שֶׁזֶּה הַבִּנְיָן מְיֻעָד וּמוּכָן דַּוְקָא לִגְאֻלַּת עוֹלָם, שֶׁכְּשֶׁיִּבָּנֶה בַּתָּכְנִית הַזֹּאת תִּהְיֶה הַכָּבוֹד חוֹנֶה שָׁם עַד עוֹלָם.

Thus, God intended for the Second Beis HaMikdash to be built according to Yechez­kel’s vision, and for the Jews’ redemption to be eternal, were they to have merited this. When they did not merit this, they were not granted any license to construct the building in Yechez­kel’s vision, because the building in Yechez­kel’s vision is designated and structured for an eternal redemption. When the Beis HaMikdash will be built according to this structure, God’s glory will dwell there forever.

וְזֶהוּ שֶׁאָמַר בְּעִנְיַן הַבִּנְיָן (יחזקאל מג, ט) וְשָׁכַנְתִּי בְתוֹכָם לְעוֹלָם. וּלְכָךְ כְּשֶׁלֹּא הָיוּ רְאוּיִים שֶׁתִּשְׁרֶה הַשְּׁכִינָה בֵּינֵיהֶם בְּבַיִת שֵׁנִי לֹא הָיוּ רַשָּׁאִים לִבְנוֹתוֹ בְּדוֹמֶה לוֹ לְגַמְרֵי, אֲבָל בְּנָאוּהוּ דּוֹמֶה בְּמִקְצָת מִמֶּנּוּ, אַחֲרֵי שֶׁנְּבוּאָתוֹ הָיְתָה רְאוּיָה לִהְיוֹת בָּעֵת הַהִיא, וְשֶׁיִּהְיֶה לָהֶם הֲכָנָה בְּמִקְצָת בְּאִם הָיוּ זוֹכִים לַעֲשׂוֹת תְּשׁוּבָה הוֹגֶנֶת.

Accordingly, in his description of the structure of the Beis HaMikdash, Yechez­kel relates the prophecy, “I will dwell among them forever.” And when the Jewish people did not merit having the Divine presence dwell among them during the era of the Second Beis HaMikdash, they did not have the license to build it entirely according to Yechez­kel’s vision. Nevertheless, they included certain aspects of Yechez­kel’s vision in the Second Beis HaMikdash, since his vision could have been actualized at that time. Furthermore, this enabled them to prepare somewhat for the entire building to be realized, were they to merit to turn to God in proper teshuvah.

וּלְכָךְ פֵּרְטוּ חז"ל בְּג' מְקוֹמוֹת אֵלּוּ שֶׁהָיָה בִּנְיָנָם מִבִּנְיָנָא דִּיחֶזְקֵאל, שֶׁהֵם בְּג' חֶלְקֵי הַמִּקְדָּשׁ שֶׁנֶּחְלַק לְג' חֲלָקִים, הָעֲזָרָה הַחִיצוֹנָה וְהָעֲזָרָה הַפְּנִימִית וְהַבַּיִת בְּעַצְמוֹ, שֶׁהֵם כְּנֶגֶד ג' חֶלְקֵי הָעוֹלָם, מַה שֶּׁתַּחַת גַּלְגַּל הַיָּרֵחַ וְהַגַּלְגַּלִּים וּמֶרְכֶּבֶת כִּסֵּא כְבוֹדוֹ. וְהַמִּקְדָּשׁ מְקַשֵּׁר חֶלְקֵי הָעוֹלָם, אֶחָד בְּאֶחָד יִגַּשׁוּ, וְרוּחַ זָר וְטָמֵא בַּל יַעֲבֹר בָּם,  וְאֵין כָּאן מָקוֹם זֶה לְהַאֲרִיךְ בּוֹ. אַךְ מָצָאנוּ רָאִינוּ שֶׁבְּנָאוּהוּ בּוֹנֵי בַּיִת שֵׁנִי בְּכָל אֶחָד מֵחֶלְקֵי הַמִּקְדָּשׁ דּוֹמֶה לְבִנְיַן בֵּית עוֹלָמִים.

For this reason, our Sages mentioned three instances in which the building of the Second Beis HaMikdash reflected Yechez­kel’s vision. Significantly, these three instances were each in a separate section of the Beis HaMikdash: the Outer Courtyard, the Inner Courtyard, and the building of the Sanctuary. These three areas parallel three sections of the Spiritual Cosmos: what is below the sphere of the moon, the galgalim (the heavenly spheres), and the chariot of the Throne of His Glory. The Final Beis HaMikdash will seamlessly connect our world with the spiritual realms so that “one will draw close to another and no [foreign and impure] spirit will pass between them.” This is not the place to elaborate on this concept. Nevertheless, we see that when they built the Second Beis HaMikdash, they incorporated one element that resembles the ultimate and eternal Beis HaMikdash into each of its sections.

בְּחֵלֶק הָעֲזָרָה הַחִיצוֹנָה בְּנָאוֹ הַחֲצֵרוֹת קְטֻרוֹת, וּבַעֲזָרָה הַפְּנִימִי הַמִּזְבֵּחַ, וּבַבַּיִת עַצְמוֹ פִּשְׁפְּשֵׁי הַשְּׁעָרִים, כָּל זֶה כְּדֵי שֶׁיִּהְיֶה לָהֶם קְצָת קִשּׁוּר וַהֲכָנָה אֶל הֶעָתִיד הַמְעֻתָּד לְהִבָּנוֹת. וְאַף עַל פִּי שֶׁהָיוּ עוֹד מְקוֹמוֹת זוּלַת אֵלּוּ הַשְּׁלֹשָׁה שֶׁנִּבְנוּ גַּם כֵּן דּוֹמֶה לְשֶׁל עָתִיד, כְּמוֹ שֶׁנִּזְכּוֹר בְּתוֹךְ הַבָּאִים. מִכָּל מָקוֹם פֵּרְטוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אֵלּוּ הַשְּׁלֹשָׁה לִרְמוֹז לָנוּ שֶׁבְּכָל חֶלְקֵי הַמִּקְדָּשׁ בְּנָאוֹ דּוֹמֶה לְשֶׁל עָתִיד.

In the Outer Courtyard, they built unroofed chambers. In the Inner Courtyard, they built the Altar, and in the Beis HaMikdash itself, they built the wicket entrances to the gates. All of this was done to forge a connection – and to prepare for –the structure that they would build in the Future. True, other portions of the Second Beis HaMikdash were also built according to Yechez­kel’s vision of the Future Beis HaMikdash, as will be mentioned below. Nevertheless, our Sages singled out these three items to allude to the fact that every area of the Beis HaMikdash contained one element that resembled the Future Beis HaMikdash.

וּלְכָךְ שַׂמְנוּ לְנֹכַח פָּנֵינוּ וּלְנֶגֶד עֵינֵינוּ, אֶת פֵּרוּשׁ רַשִׁ"י הַמַּסְכִּים הַמִּקְרָא עִם הַמִּשְׁנָה בְּכָל מַה דְּאֶפְשָׁר. וּמֵאֲשֶׁר רָאִיתִי כִּי קוֹשִׁי הֲבָנַת הַבִּנְיָן הוּא מִמַּה שֶּׁאֵינוֹ לְסֵדֶר הַבִּנְיָן, אַךְ הַנָּבִיא מְדַלֵּג מֵעִנְיָן לְעִנְיָן, לְכָךְ כָּתַבְתִּי וְהָלַכְתִּי מִשַּׁעַר אֶל שַׁעַר, וּמִפִּנָּה לְפִנָּה, וּמֵעִנְיָן לְעִנְיָן, כְּפִי סֵדֶר הַבִּנְיָן וּמִמֶּנּוּ וּמִתּוֹכוֹ יוּבְנוּ הַמִּקְרָאוֹת בְּנָקֵל. עַל דֶּרֶךְ שֶׁכָּתַב רַשִׁ"י ז"ל בְּפָרָשַׁת וְאַתָּה תְּצַוֶּה בְּפָסוּק וְעָשׂוּ אֶת הָאֵפֹד (שמות כח ו), אִם בָּאתִי לְפָרֵשׁ מַעֲשֵׂה הָאֵפֹד וְהַחֹשֶׁן עַל סֵדֶר הַמִּקְרָאוֹת הֲרֵי פֵּרוּשָׁן פְּרָקִים וְיִשְׁגֶּה הַקּוֹרֵא בְּצֵירוּפָן, לְכָךְ אֲנִי כּוֹתֵב מַעֲשֵׂיהֶם כְּמוֹת שֶׁהוּא, לְמַעַן יָרוּץ הַקּוֹרֵא בּוֹ, ואח"כ אֲפָרֵשׁ עַל סֵדֶר הַמִּקְרָאוֹת, עכ"ל.

We have focused on Rashi’s commentary because it reconciles the text in Yechez­kel with the Mishnah’s description of the Second Beis HaMikdash to the greatest degree possible. For the [fundamental] difficulty in understanding Yechezkel's description of the structure does not stem from the structure itself, but from the fact that the prophet skips from one matter to another. Therefore, in my description, I go from gate to gate, from corner to corner, and from concept to concept according to the structure of the building. This will allow the verses to be easily understood. To cite a parallel, in his commentary to the parshah, VeAtah Tetzaveh, in his explanation of the charge, “And they shall make the ephod,” Rashi writes: “Were I to explain the manner in which the ephod and the choshen were fashioned according to the order of the verses, the explanation would be fragmented…. Therefore, I will describe the manner in which they were fashioned in a way that a reader can proceed quickly, and afterwards, I will explain the verses in the order they appear in the text.”

וּמִפְּנֵי שֶׁסִּדֵּר הַמִּקְרָא מְפֹרָשׁ בְּפֵרוּשׁ רַשִׁ"י, אֵין לָנוּ צֹרֶךְ לְהַכְפִּיל הַפֵּרוּשׁ, כִּי יוּבַן הַכֹּל מִתּוֹךְ דְּבָרֵינוּ. וּמִכָּל מָקוֹם הִצַּבְתִּי צִיּוּנִים בְּגִלְיוֹן הַדַּף לְהַרְאוֹת מְקוֹם הַמִּקְרָא שֶׁאָנוּ בְּבֵיאוּרוֹ אַיֵּה מְקוֹמוֹ בְּאֵיזֶה קַפִּיטָל וּבְכַמָּה מֵהַקַּפִּיטְל.

Since the order of the verses is explained in Rashi’s commentary, there is no need to repeat those explanations. Everything will be understood from our explanations. Nevertheless, I recorded the sources in parentheses to indicate the chapter in Scripture to which my explanations refer.

וּלְעוּמַת זֹאת עָשִינוּ מַרְאֶה מְקוֹם הַפְּסוּקִים כְּפִי סִדּוּרָם בַּכָּתוּב, אֶחָד לְאֶחָד, אַיֵּה הַמָּקוֹם שֶׁיִּתְפָּרֵשׁ בּוֹ בְּאֵיזֶה סִימָן מִסִּימָנֵי קֻנְטְרֵסִים אֵלּוּ, כִּי עָשִׂיתִי סִמָּנִיּוֹת בְּכָאן. וּלְעֻמָּתוֹ בַּתְּמוּנָה הַכְּלָלִית שֶׁדְּפַסְנוּהוּ  צוּרַת כָּל הַבִּנְיָן בְּיַחַד, עָשִׂינוּ כְּמוֹ כֵן סִמָּנִים בְּסֵדֶר א"ב וְכוּ'. וּבַמָּקוֹם שֶׁתִּמְצָא בְּכָאן בְּמָשָׁל סִימָן א' הוּא בֵּיאוּר הַצּוּרָה הַנִּסְמֶנֶת בַּתְּמוּנָה הַהִיא גַּם כֵּן בְּסִימָן א', וּמִמֶּנּוּ תַּקִּישׁ לְכָל הַסִּמָּנִים עַד גְּמִירָא.

I structured this text with alphanumerical markers in order. Those markers appear in the illustration of the entire structure that we composed. Thus, the explanations after the section marker alef in this text will correspond to the marker alef in the illustration. The same is true with regard to the other letters.

גַּם נִכְתֹּב מַה שֶּׁצָּרִיךְ תִּקּוּן בְּפֵרוּשׁ רַשִׁ"י ז"ל מֵהַטָּעֻיּוֹת הַנִּמְצָאִים בּוֹ. זֹאת וְעוֹד אַחֶרֶת, נְדַלֵּג מֵעִנְיַן בִּנְיָן זֶה הֶעָתִיד, לְעִנְיַן בִּנְיַן שְׁלֹמֹה עָלָיו הַשָּׁלוֹם, וְנִכְתֹּב גַּם כֵּן תִּקּוּנֵי הַטָּעֻיּוֹת שֶׁלְּשָׁם, וּלְפִי שֶׁרָאִינוּ בַּבִּנְיַן הַהֹוֶה הֱיוֹת "בֵּית יַעַר הַלְּבָנוֹן" (מל"א ז ב) "וְהַמְּכוֹנוֹת", (מל"א ז כז) קֹשִׁי הַהֲבָנָה בָּהֶם, נִכְתֹּב גַּם פֵּרוּשֵׁיהֶם בִּקְצָרָה.

I have also recorded whatever corrections have to be made regarding the errors in Rashi’s commentary. I have also shifted from the description of the Future Beis HaMikdash to the clarification of certain errors found in the description of the buildings constructed by King Shlomoh. For I have seen elements in the building of the House of the Forest of Lebanon and the bases which are difficult to understand, I will write their explanations in short.

וְהַנֹטֶה כַּשַּׂלְמָה אוֹרָה

And He who wraps Himself in light like a garment,

וְנָתַן לָנוּ זֹאת הַתּוֹרָה

And gave us this Torah,

אַרוּכָה בַּכֹּל וּשְׁמוּרָה

Ordered in its entirety and preserved.

וְחַטָּאִים בַּדֶּרֶךְ מוֹרָה.

May He who instructs sinners in the path [of repentance]

יוֹרֵנִי וְיִתְמֹךְ לִבִּי בְּקַלָּה וַחֲמוּרָה

Direct me and support my heart in both light and severe matters,

בְּבִנְיַן בֵּית הַבְּחִירָה

וְתֶחֱזֶינָה עֵינֵינוּ הַכָּבוֹד בּוֹ שׁוֹרָה.

Enabling our eyes to see [His glory] rest in the building of His Chosen House.

דִּבְרֵי נִתְעָב וְנֶאֱלָח הַחֹמֶר וְהַצּוּרָה

These are the words of the abominable and offensive one who wrote

כּוֹתֵב לִכְבוֹד בְּנֵי הַחֲבוּרָה

About the matter and the form for the honor of the members of the company

אֲשֶׁר אַהֲבָתָם בְּלִבּוֹ כִּיקוֹד אֵשׁ בּוֹעֵרָה

For the love of You burns in his heart like a fiery furnace,

יוֹם טוֹב הַנִּקְרָא לִיפְּמַן בֶּן הָרַ"ר נָתָן זלה"ה לֵוִי הֶעלִיר מִק"ק וַלֶרְשְׁטֵיין עִיר מוֹלַדְתִּי

Yom Tov, who is called Lipmann, the son of Nassan HaLevi Heller, born in the Community of Wallerstein.

וּבְעִיר שֶׁל סוֹפְרִים וַחֲכָמִים נִתְיַשַּׁבְתִּי

קְהִלָּה קְדוֹשָׁה וּמְפוֹאָרָה

רַבָּתִי עַם כְּרַךְ גָּדוֹל וּבִירָה

שָׁם חָקַקְתִּי זֹאת בַּמְּחוֹגָה

נִקְרֵאת הִיא בְּשֵׁם פְּרָאגָא.

Afterwards, I settled in the sacred and glorious community of Prague, a large metropolis, the capital city. This is where I composed this work.

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Pirkei Avot 6:10

Dr. Joshua Kulp

חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:

Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).

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'Israeli MK proposes dividing Temple Mount between Jews and Muslims

**AMIT HALEVI'S PLAN WOULD GIVE MUSLIMS CONTROL OF THE SOUTHERN END OF THE TEMPLE MOUNT COMPLEX, WHICH CONTAINS THE AL-AQSA MOSQUE, WHILE JEWS WOULD RECEIVE THE CENTRAL AND NORTHERN AREAS.

(JUNE 8, 2023 / JNS)**

A Likud lawmaker is proposing a plan to divide Jerusalem’s Temple Mount between Muslims and Jews and to remove Jordan’s custodial status over the holy site.

Speaking to the Zman Yisrael Hebrew news site, Knesset member Amit Halevi outlined a plan whereby Muslims would control the southern end of the 37-acre complex which contains the Al-Aqsa mosque, while Jews would receive the central and northern area, where the Dome of the Rock sits.

According to Halevi, the reorganization makes sense from a religious point of view because that part of the Temple Mount is the holiest site in Judaism, where it is believed the First and Second Temples stood. The Foundation Stone at the center of the Dome of the Rock is where Jewish sources place the Holy of Holies.

“This is the place of the First Temple and the place of the Second Temple built by Babylonian immigrants. No one needs to examine the stones to know that it is ours,” he said.

Halevi also wants to end Israel’s agreement with the Jordanian Waqf whereby the Islamic trust controls and manages Islamic edifices on the Temple Mount.

“Why not give them status in the Dizengoff Center [a large shopping mall in Tel Aviv] as well? This is a terrible mistake. This status should be abolished. I know it’s an agreement between countries, but we have to deal with it. It requires change, even if the process will take time,” he said.

In addition, Halevi wants to give Jews the same access to the Temple Mount enjoyed by Muslims. Currently, the Waqf only allows Jews and non-Muslim tourists access to the Temple Mount via the Maghrebi Gate and only at certain hours when the gate is open.

“We will take the northern end and pray there. The entire mountain is sacred to us, and the Dome of the Rock is the place on which the Temple stood. This should be our guideline,” he said. “Israel is leading. It will be a historical, religious and national statement. If this does not happen then you are not actually the owner of the house. You are a klutz. Why are you even going in there?”

Source: https://www.jns.org/israel-news/jerusalem/23/6/8/293752/

Please let we all, Jews and all their friends, take the Har HaBayit and start building the Temple and restoring her service?

כִּ֤י אִם־הֵיטֵיב֙ תֵּיטִ֔יבוּ אֶת־דַּרְכֵיכֶ֖ם וְאֶת־מַעַלְלֵיכֶ֑ם אִם־עָשׂ֤וֹ תַֽעֲשׂוּ֙ מִשְׁפָּ֔ט בֵּ֥ין אִ֖ישׁ וּבֵ֥ין רֵעֵֽהוּ׃

No, if you really mend your ways and your actions; if you execute justice between one party and another;

גֵּ֣ר יָת֤וֹם וְאַלְמָנָה֙ לֹ֣א תַעֲשֹׁ֔קוּ וְדָ֣ם נָקִ֔י אַֽל־תִּשְׁפְּכ֖וּ בַּמָּק֣וֹם הַזֶּ֑ה וְאַחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים לֹ֥א תֵלְכ֖וּ לְרַ֥ע לָכֶֽם׃

if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place; if you do not follow other gods, to your own hurt—

וְשִׁכַּנְתִּ֤י אֶתְכֶם֙ בַּמָּק֣וֹם הַזֶּ֔ה בָּאָ֕רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבוֹתֵיכֶ֑ם לְמִן־עוֹלָ֖ם וְעַד־עוֹלָֽם׃

then only will I let you dwell in this place, in the land that I gave to your ancestors for all time.

Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.

I like to call out to all my Jewish friends:

Zechariah 8:23

 

23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you."		כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם:
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred.		עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו':

Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say:  "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………

Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit. 

Read my story: https://rb.gy/i654b

Please contact me for further questions: Telegram https://t.me/ArielRepresentative WhatsApp: +972 54-568-3031 Ariel van Kessel LinkedIn: https://www.linkedin.com/in/ariel-van-kessel-71797424 Email: arielvankessel@aol.com Ariel, hopefully your Representative

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