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בס"ד*. ש"פ מטות-מסעי, מבה"ח מנחם-אב ה'תשכ"ב**
B"H, Shabbos Parshas Mattos-Masei, Mevarchim Chodesh Menachem Av 5722.
Gadol Yihiyeh Kavod HaBayis HaZeh HaAcharon Min HaRishon.
The verse "Gadol Yihiyeh Kavod HaBayis HaZeh HaAcharon Min HaRishon" ("The glory of this latter house will be greater than the first")[1] has two explanations[2]. The simple meaning[3] is that the latter house refers to the Second Beis HaMikdash, which surpassed the First in size and years. The Zohar[4] says the latter house refers to the Third Beis HaMikdash, which will be built speedily in our days and will be greater than both the first and second, as both are included in "the first," since neither lasted eternally, while the Third will endure forever. Our Sages[5] say: Not like Avraham, about whom it says "mountain," nor like Yitzchak, about whom it says "field," but like Yaakov, who called it "house." The First Beis HaMikdash corresponds to Avraham, the Second to Yitzchak, and the Third to Yaakov[6]. Likkutei Torah[7] explains that the connection of the Third Beis HaMikdash to Yaakov is because Yaakov's trait is emes (truth), and truth is unchanging[8] and uninterrupted.
2) Although the above teaching (not like Avraham, etc.) refers to the Beis HaMikdash, Likkutei Torah states there are three geulos (redemptions): the first in Avraham's merit, the second in Yitzchak's, and the third in Yaakov's. It explains that the third geulah is eternal. Simply, a central aspect of geulah is the building of the Beis HaMikdash[9]. As the Beis HaMikdash is elevated, the redemption is loftier[10]. Therefore, Likkutei Torah connects the advantage of the third geulah with the Third Beis HaMikdash.
We can add that the reason Likkutei Torah discusses the advantage of the third geulah is because the third geulah is even greater than the Third Beis HaMikdash. This is evident from the fact that the geulah (the ingathering of exiles) will occur after the Beis HaMikdash is built[11]. Yet, this advantage also comes through the Third Beis HaMikdash (which is why it is learned from the advantage of the Third Beis HaMikdash), for in its construction all future qualities will be included. Based on the Zohar[12], which lists the order of future events with techiyas hameisim (resurrection) being last, we can say that the revelation of the Third Beis HaMikdash's quality—truth without interruption or change—will be primarily at techiyas hameisim, when there will be eternal life. This connects to the verse[13] "Yechayenu Miyomayim, BaYom HaShlishi Yekimenu VeNichyah Lefanav" ("He will revive us after two days, on the third day He will raise us up and we will live before Him"), which has two explanations: referring to the Third Beis HaMikdash[14] and to techiyas hameisim[15]. The connection[16] is that at techiyas hameisim, the quality of the Third Beis HaMikdash will be revealed.
3) This is understood by first considering our Sages'[17] statement: "A lion (Nevuchadnezzar) arose in the constellation of a lion and destroyed Ariel (the Beis HaMikdash) so that a lion (Hashem) will come in the constellation of a lion and rebuild Ariel." This teaches that "Gadol Yihiyeh Kavod HaBayis HaZeh HaAcharon Min HaRishon" applies even if the First Beis HaMikdash had not been destroyed and had lasted eternally. Thus, the lion destroyed Ariel so that a greater one would be built—even if the first had lasted forever[18]. This is like the advantage of baalei teshuvah over tzaddikim: the service of tzaddikim (even those without a yetzer hara[19], so sin is impossible and their service is eternally consistent) reaches only within hishtalshelus, while baalei teshuvah reach above hishtalshelus[20]. Thus, the lion destroyed Ariel so that a greater one would be built, and it is known[21] that "the lion will come" (referring to Hashem, as it says[22] "A lion has roared, who will not fear"[23]) is the revelation of Kesser, which is above hishtalshelus. Furthermore, even according to the teaching[24] that when the Jews returned from Bavel, it was fitting for the Third Beis HaMikdash to be built, nevertheless, the Third Beis HaMikdash that will be built in the future will be even greater. For even after the return from Bavel (after the destruction of the First Beis HaMikdash and its rectification), they were like baalei teshuvah[25], but teshuvah has many levels. Therefore, the Second Beis HaMikdash was also destroyed, so that through the avodah in the exile after its destruction, we will reach the ultimate completion of teshuvah, and thus the glory of the latter house will be complete.
Based on this, we can explain our Sages'[26] statement on the verse[27] "Shema'u Dvar Hashem Beis Yaakov" ("Hear the word of Hashem, house of Yaakov"), that one should listen to words of Torah before needing to hear words of prophecy, and to prophecy before needing words of rebuke, and finally, "hear, your bodies, before your bones hear," referring to the dry bones[28]. Seemingly, the idea that if they had listened to Torah or rebuke, they would not merit techiyas hameisim is difficult. The explanation is that through the descent of not listening to Torah, etc., techiyas hameisim will be on a higher level, just as the Third Beis HaMikdash, built after the descent of the Second's destruction, will be greater.
4) The superiority of the Third Beis HaMikdash over the first two (even over the Second as it was meant to be, in the form of the Third) is understood by first explaining the advantage of the Beis HaMikdash in general[30], including the advantage of its location. The place of the Mikdash (even before its construction) is higher than the rest of the world, as it says[31] "Ma Nora HaMakom HaZeh Ein Zeh Ki Im Beis Elokim" ("How awesome is this place! This is none other than the house of G‑d"), and Onkelos translates: "This is not a mundane place." The rest of the world is mundane because it was created with the ten utterances, called[32] "words of mundanity," but the place of the Mikdash is not mundane [even though it too was created with the ten utterances. In fact, the beginning and main part of creation from the ten utterances was the creation of the Even HaShesiyah (Foundation Stone) in the Mikdash, from which the world was founded[33]], because the ten utterances say "Vayomer Elokim," but in the place of the Mikdash there was a revelation of the Name Havayah, as it says[34] "Achen Yesh Havayah BaMakom HaZeh" ("Indeed, Havayah is in this place").
It needs explanation: seemingly, the advantage of the place of the Mikdash over the rest of the world is due to the revelation in the Mikdash, not the place itself, since even the place of the Mikdash was created with the ten utterances (words of mundanity), and "not a mundane place" means the place itself is not mundane. The point is, as Tanya[35] says, the world's existence is from the Name Havayah (Havayah means "to bring into being"[36]), but if creation were from Havayah alone, the world would be nullified, so actual creation is through the Name Elokim. The creation of the place of the Mikdash is such that Elokim does not conceal Havayah. This is "not a mundane place" because in the Mikdash, the creation as it is from Havayah was openly felt.
The idea is that creation from Elokim is in a manner of enclothement ("Bereishis Bara Elokim"[37]), while creation from Havayah is automatic ("Yehalelu Es Shem Havayah Ki Hu Tzivah VeNivrau"[38]). The difference in how something is created (automatic or enclothed) reflects its relationship to its source. When the created is close to its source, its creation is automatic[39]. For example, cause and effect: since the effect is similar to the cause, its creation is automatic [like intellect and emotions: since emotions are related to intellect, through contemplation, the emotion arises automatically]. Similarly, light and luminary[40]: since light is a revelation of the luminary, its emergence is automatic. When the created is distant from its source, its creation is through enclothement[39], where the source must exert itself to create the new thing.
[The reason is that in automatic creation, the emphasis is on the revelation of the source. Thus, even in cause and effect (where the effect is automatic), the effect is not a revelation of the cause but an independent entity, yet the cause is felt in it. Similarly, in intellect and emotions, the intellect is felt in the emotions. To create something distant from its source requires enclothement, where the source is not revealed but enclothed to create something new, so the created is distant from its source and does not feel it. This is like the concept of potential and actual: the reason that the actualization of potential is not automatic but through enclothement (the potential acts upon the actualization) is because the action is distant from the potential. It is known[41] that action is a novelty relative to potential, since potential is spiritual and action is physical, so the drawing of action from potential is like a new creation (akin to something from nothing). The essence of potential is that it can create something new. Thus, knowing the potential from the action is only through the action, but the potential itself is not felt in the action[42]. Since potential is spiritual and action is physical, the spiritual potential is not revealed in the physical action[43]. Furthermore, the lack of revelation is not only due to the action (being incomparable to the potential) but also due to the potential: since its function is to create something new, the drawing of potential into action is a hidden process [because creating something new requires the source to be concealed. Only after the source's revelation ceases can something incomparable be created], therefore[44], the action from potential is such that the potential is not felt in it.]
Similarly above, creation from Elokim, which is through enclothement, is such that the creative power is not felt in the creations, so they feel themselves as independent and their nullification is[45] only as "somethingness." Creation from Havayah, which is automatic, is such that it is openly felt in the creations, so their nullification[45] is complete.
Part 2
5) It is known that when chassidus brings two (or more) analogies for a concept, it is because no analogy is fully precise in all details, so multiple analogies are used, each clarifying certain aspects. The reason for two analogies regarding automatic creation—cause and effect, and light and luminary—is that even in automatic creation, a new entity is created, incomparable to its source. This is also evident from "Ki Hu Tzivah VeNivrau" ("He commanded and they were created"), as "creation" implies something from nothing[46], which is incomparable. The fact that creation from Havayah is openly felt in the creations (as above, section 4) means they sense they are not independent, and their entire existence is that the Divine light creates them from nothing to something, and through this awareness they are nullified to their source. But this does not mean the Divine light is openly felt in the creations themselves, for since they are incomparable, it is impossible for such a light to be revealed in them, just as the spiritual potential cannot be revealed in a physical action (as above). [Furthermore, in potential and action, since the essence of potential is to act and its action is through enclothement, the potential is revealed in the act (though not in the act itself). But in creation from Havayah, since it is automatic and thus transcends creation[47], it is not revealed even through the creation of beings, since it is beyond creation.] Therefore, the analogy of cause and effect is not fully precise, for in cause and effect, the effect is comparable to the cause, and the cause is revealed in the effect[48]. [Like intellect and emotions, where the emotion itself reflects the intellect that generated it. When one loves something because he understands it is good, the love itself reflects that it is due to the goodness, and the manner of love matches the manner of the goodness[49].] To explain that even when the created is incomparable to its source, it is still close to its source, the analogy of light and luminary is added. Although light is only a ray, incomparable to the luminary [and thus the luminary is not revealed in the light, and through the light one only knows of the luminary's existence, not its essence[50]], still, it is close to the luminary, feeling its source and nullified to it.
However, even the analogy of light and luminary is insufficient, for in that analogy, the light is not an entity at all, its entire being is the revelation of the luminary. In the nimshal, even in creation from Havayah, it says "Ki Hu Tzivah VeNivrau"—creation is not just an extension or revelation, but the creation of an entity. As Tanya[51] explains, even if creation from Havayah were without the tzimtzum of Elokim, beings would still be created from nothing to something (but would be totally nullified, like the sun's ray in the sun). To explain that even an entity is close to its source, the analogy of cause and effect is used: though the effect is an entity, it is still close to the cause.
We can say the reason the analogy of cause and effect is brought before that of light and luminary is because the main novelty in creations from Havayah being nullified to Havayah is that even though they are created beings, they still openly feel the Divine light, and this is best understood from the analogy of cause and effect. But to explain that the revelation of the source exists even in something incomparable to its source, the analogy of light and luminary is added.
6) It is known[52] that the world's definition by space and time is because its creation is through the Name Elokim, but if it were created from Havayah (Who was, is, and will be simultaneously[53]), it would not be defined by space and time. Thus, in the Beis HaMikdash it says "Achen Yesh Havayah BaMakom HaZeh," for there, space was above the limits of space, as "the place of the Aron was not measured"[55]. However, the revelation in the Beis HaMikdash was the revelation of Havayah as it shines through Elokim. Havayah itself is above space, yet the Kodesh HaKodashim was a measured space (twenty cubits by twenty cubits), and the Aron had its own measurements, yet its place was not measured—this is the unity of Havayah and Elokim[56]. We must understand: since even creation from Havayah produces a new entity incomparable to its source [and the revelation of Havayah in the world is only in terms of nullification, that they feel their existence is only due to the Divine light creating them at every moment][57], why should the world, even as created from Havayah, not be limited by space and time?
We can explain this by first noting that when we say Havayah is "Who was, is, and will be (simultaneously)," past, present, and future are all aspects of time, so even the world as created from Havayah has time, but in such a world, past, present, and future are as one. Similarly, with space: even the world as created from Havayah has space, but all six directions are as one. Therefore, the reason that time and space in the world as created from Havayah are not limited or divided (even though the world is incomparable to its source) is because of its nullification. Since the essence of past, present, and future (and the six directions) is not their independent existence but that Havayah creates them, they do not contradict each other and are as one.
Based on this, we can say that the explanation that the space of the Kodesh HaKodashim is from Elokim (even though it was above the limits of space) is because the Kodesh HaKodashim (twenty by twenty cubits) was divided, each cubit in its own place, and division of space is from Elokim. The fact that the place of the Aron was not measured is the unity of Havayah and Elokim[58]: the limitation and division of the Aron's space is from Elokim, and its being unmeasured is from the revelation of Havayah shining openly in the place created by Elokim—this is the unity of Havayah and Elokim.
7) We must understand: the division of space and time from Elokim is because, as created from Elokim, space and time are entities. When the six directions of space and past, present, and future of time are felt as being created by Elokus, they are all as one (as above, section 6), so how can the place of the Aron (a divided space, indicating entity) have the revelation of Havayah (being unmeasured)[59]? The point[60] is that the tzimtzum and concealment of Elokim is only relative to creations, but not relative to Havayah. Therefore, even after Havayah is enclothed in Elokim and the world becomes an entity, the entity does not conceal relative to Him, and even in the entity (created by the concealment of Elokim), through which division of space and time arises, the revelation of Havayah shines, so that the world is felt as being created by Havayah. The analogy is a teacher and student: when the student is incomparable to the teacher, the teacher must conceal his essence, leaving only the external aspect, and even that must be limited and concealed in garments and analogies. The concealment is only for the student, not the teacher. The teacher sees his essence even in the external aspect and in the garments and analogies.
Furthermore, in the analogy of teacher and student, the fact that for the teacher the concealment does not hide is that after the concealment, the inner idea shines for him even in the external and in the garments, but above, the tzimtzum is not literal[61] (i.e., it does not conceal for the Infinite Light), in two ways: after the tzimtzum, the Infinite Light shines openly in the place of the void as before the tzimtzum, and even during the tzimtzum, it does not conceal for Him, as explained at length in the discourses[62]. Thus, it is even more clear that even in the entity created by the concealment of Elokim, the revelation of Havayah shines, for in the teacher-student analogy, the concealment is also a concealment for the teacher, since during the concealment the idea is hidden even from him. Therefore, even after the concealment, when the teacher sees his essence in the garments and analogies, it is not due to the garments themselves. Above, however, even the tzimtzum itself does not conceal for the Infinite Light, so the revelation of Havayah shines even in the entity itself. Thus, the phrase "not a mundane place"—that the place of the Mikdash is not mundane[63] [and similarly, "the place of the Aron was not measured," meaning the place itself was unmeasured]—means the revelation of Havayah is in the place itself.
8) The concept of "not a mundane place" is understood more deeply by prefacing that in the unity of Havayah and Elokim, "Havayah and Elokim are all one," there are two general explanations. One is that even Elokim (concealment) is for the sake of revelation, for the revelation of Havayah to be drawn below, it must be through the concealment of Elokim[64]. Another explanation is that both names, Havayah and Elokim, are names of the Holy One, blessed be He, Who is above both[65], but it was His will that His revelation be through both lines: infinite and finite (revelation and concealment).
Based on this, we can further explain why above, even the tzimtzum itself does not conceal for the Infinite Light (in addition to the explanation in the discourses[66]): since even the tzimtzum of Elokim is one with Havayah, it cannot conceal for Him. Thus, we can explain more deeply the phrase "not a mundane place"—that the place of the Mikdash is not mundane [and similarly, the place of the Aron was not measured]—that the revelation above space that shone in the place was due to the place itself.
9) We can say that the revelation of this concept, "not a mundane place," will be in the Third Beis HaMikdash. The idea is that the first and second Temples correspond to the four letters of Havayah, which allude to the ten sefiros [the First Temple is the upper hei (binah), through which the yud (chochmah) is revealed, and the Second Temple is the lower hei (malchus), through which the vav (zeir anpin) is revealed][67], while the Third Temple is keter, as mentioned above (section 3), that "the lion will come" is the revelation of keter, which is above hishtalshelus.
In the ten sefiros, revelation and concealment (lights and vessels) are two matters, and the fact that both are names of the Holy One, blessed be He, Who is above both, is through the revelation of keter, which is above hishtalshelus. Just as the division of sefiros (chochmah, binah, etc.) is mainly in the revealed sefiros of Atzilus, while in the hidden sefiros of keter they are all unified, so too with lights and vessels (revelation and concealment): in the hidden sefiros, they are unified. Thus, the true concept of "not a mundane place," that the place itself will be a vessel for the revelation above space, will be revealed in the Third Beis HaMikdash. Then, it will be drawn openly even in the names Havayah and Elokim as they are in hishtalshelus [and thus, also in the two concepts of above space and space, even as they are below in this physical world], both being names of the Holy One, blessed be He, Who is above both, and all is one.
Based on this, we can understand what is stated elsewhere (as above, section 1) that the advantage of the Third Beis HaMikdash is that it will exist eternally. Seemingly, since eternity could have been in the First Beis HaMikdash (as above, section 3), how can we say this is the advantage of the Third? The explanation is that the eternity that could have been in the First was mainly due to the revelation above time, while the novelty of the eternity of the Third is that time itself will be a vessel for it[68]. Thus, the advantage of the Third Beis HaMikdash is that it will exist eternally, for the true concept of infinity (eternity) is that it is not only due to the drawing from above, but that below becomes a vessel for it, and this "eternity" is unique to the Third Beis HaMikdash.
10) Through the revelation of the unity of Havayah and Elokim (in the above manner) that will be in the Beis HaMikdash (the Third), where even the place (created by Elokim) is a vessel for the revelation of Havayah above space, a reflection of this revelation will be drawn into the entire world. This revelation will be especially in the redemption after the building of the Beis HaMikdash. The reason the future redemption will be eternal, with no further exile, is because the world will become a vessel for redemption. As explained in Likkutei Torah[69], the third redemption is in the merit of Yaakov, whose trait is emes (truth), which is unchanging, for the true concept of infinity (the trait of truth) is that below becomes a vessel for it. Similarly, with the ingathering of exiles (the redemption), which will be in all six directions (of space): "From the east I will bring your seed, and from the west I will gather you; I will say to the north, 'Give,' and to the south, 'Do not withhold; bring My sons from afar and My daughters from the ends of the earth'"[70]. We can say that "afar" and "ends" correspond to the two directions of up and down. The ingathering from all six directions will be such that the six directions themselves will assist[71].
Although the revelation drawn into the world will only be a reflection of the revelation in the Beis HaMikdash itself, there is an advantage to the drawing into the world. For the unity of Havayah and Elokim in the Beis HaMikdash itself, since it is "not a mundane place," it is not so apparent that the unity is also from the perspective of Elokim, and the revelation of this (that the unity is also from Elokim) is mainly through the drawing of the Beis HaMikdash's revelation into the world, a mundane place. Based on this, we can explain the advantage of the redemption over the Beis HaMikdash [which is why the redemption will be after the building of the Beis HaMikdash, as above, section 2], for the drawing of the Beis HaMikdash's revelation into the world will be mainly in the redemption, as above.
11) The main revelation of the unity of Havayah and Elokim (that the unity is also from Elokim) will be at techiyas hameisim, after the ingathering of exiles, which is the last of all. The revelation in the world (redemption from exile and the ingathering of exiles) is a limited revelation (relative to the revelations of the future), as above, only a reflection of the Beis HaMikdash. At techiyas hameisim, when the life of the body will be from the encompassing light[72] [higher than the life of the soul, so the soul will be nourished from the body[72]], both advantages will be present: the revelation of infinity (encompassing light), and this revelation will be in the body, whose root[73] is from Elokim.
12) This is "Gadol Yihiyeh Kavod HaBayis HaZeh HaAcharon Min HaRishon"—although in the future redemption there will be many matters, up to techiyas hameisim, which is last, the main emphasis is on the glory of this latter house, for the root of all matters will be in the Beis HaMikdash, and from it they will be drawn into the world (as above, section 2).
This is also one of the reasons that the first act of Moshiach (after he is presumed to be Moshiach) is the building of the Beis HaMikdash[74], for this is the root of all subsequent matters. May it be His will that all this happen very soon.
Summary
The Rebbe teaches that the Third Beis HaMikdash will reveal the unity of Havayah and Elokim, transforming the world itself into a vessel for G‑dliness. This eternal revelation will reach its peak at techiyas hameisim, when even the physical will be permeated with Divine infinity, fulfilling the prophecy of a greater, everlasting house.