## The Third Beit HaMikdash, Introduction

###### The Third Beit HaMikdash, Introduction 1
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**אָמַר** הַשֵּׁם בָּרוּךְ הוּא אֶל הַנָּבִיא יְחֶזְקֵאל:

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
God told the prophet Yechez­kel:¹ 43:10-11.

footnotes:
¹ Yechezkel


###### The Third Beit HaMikdash, Introduction 2
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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)

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


###### The Third Beit HaMikdash, Introduction 3
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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.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
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*², *ibid.:*11. 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.”

footnotes:
² Rashi


###### The Third Beit HaMikdash, Introduction 4
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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 Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
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.


###### The Third Beit HaMikdash, Introduction 5
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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.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
Similarly, Rav Yitzchak Abarbanel³11. 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.

footnotes:
³ Abarbanel, ibid.:


###### The Third Beit HaMikdash, Introduction 6
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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.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
*Radak* offers a similar explanation on the words “the design of the House,”⁴. 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 Redeemer⁵ 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,⁶ 43:11. “and carry them out,” *Radak* writes that this vision is “a great proof of the Resurrection of the Dead.”

footnotes:
⁴ Radak, ibid.:10
⁵ Mashiach.
⁶ Radak, Yechezkel


###### The Third Beit HaMikdash, Introduction 7
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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 ¹ עַל עָבָר בִּמְקוֹם עָתִיד, הַבָּא בְּדִבְרֵי הַנְּבִיאִים ע"ה.

footnotes:
¹ ראה פרש”י שמות טו, א ד”ה אז ישיר, וכנ”ל ירמיה ו, יט סד”ה ותורתי: “ודרך המקראות לדבר כן”. ולהעיר מרבינו בחיי דברים לד, א וז”ל: שכל הנביאים נוהגים המנהג הזה בדבריהם לדבר עבר במקום עתיד עכ”ל. וכן הוא ברד”ק בהרבה מקומות ובעוד כמה מפרשים.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
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,⁷ 15:1, *Yirmeyahu* 6:19. when commenting on the fact that prophets often use the past tense rather than the future when relating their prophecies.

footnotes:
⁷ See Rashi, Shmos


###### The Third Beit HaMikdash, Introduction 8
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וּבְמִדְרַשׁ יְלַמְּדֵנוּ ¹ (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.

footnotes:
¹ במדרש תנחומא, פרשת צו יד בשינוי לשון.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
Similarly, the *Midrash Yilamdeinu*⁸ A teaching similar to that cited above is found in *Midrash Tanchuma, Parshas Tzav,* sec. 14 and also in *Yalkut Shimoni, Yechezkel,* sec. 382. 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.

footnotes:
⁸ Another name for Midrash Tanchuma.


###### The Third Beit HaMikdash, Introduction 9
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אָמַר לוֹ: מָרֵי, וְכִי עַכְשָׁיו הֵם בּוֹנִים שֶׁאָמַרְתָּ 'וְיִשְׁמְרוּ אֶת כָּל צוּרָתוֹ וְעָשׂוּ אוֹתָם'?

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
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’?”


###### The Third Beit HaMikdash, Introduction 10
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אָמַר לֵיה: לָאו. אַף עַל פִּי שֶׁאֵינָם עוֹשִׂים אוֹתוֹ עַכְשָׁיו, יְהוּ קוֹרִין בְּצוּרַת הַבַּיִת וַאֲנִי מַעֲלֶה עֲלֵיהֶם כְּאִלּוּ בְּבִנְיָנוֹ עֲסוּקִים.

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


###### The Third Beit HaMikdash, Introduction 11
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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.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
And the *Pesikta* states:⁹ sec. 16. “Shmuel¹⁰ 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.’ ”

footnotes:
⁹ Pesikta Rabesi,
¹⁰ One of the leading Sages of the Talmud.


###### The Third Beit HaMikdash, Introduction 12
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וְנִרְאֶה לְדַקְדֵּק מִלְּשׁוֹנוֹ שֶׁאָמַר 'בּוֹנִים בּוֹ' וְלֹא אָמַר 'בּוֹנִים אוֹתוֹ' ¹, 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 ² 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.

footnotes:
¹ בפס”ר שם הנוסח: בונים אותו. אמנם ביל”ש שם הנוסח כמ”ש רבינו ועי’ לקו”ש חי”ח ע’ 412 הע’ 19 ובע’ 419 בהע’ 72.
² תוקן עפ”י דפוס ראשון.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
The expression, “you are involved in its construction,” warrants an explanation. God did not say, “You are building it,”¹¹ states, “you are building it.” Nevertheless, the word cited by the *Tosafos Yom Tov* is found in *Yalkut Shimoni, loc. cit.* See *Likkutei Sichos,* Vol. 18, pp. 412, 419 which discusses this point. 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,*¹² 40:13. 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.

footnotes:
¹¹ Significantly, the standard published text of the Pesikta
¹² Radak, Yechezkel


###### The Third Beit HaMikdash, Introduction 13
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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.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
It is true that this quote was stated in the Talmud¹³ 45a. 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.

footnotes:
¹³ Menachos


###### The Third Beit HaMikdash, Introduction 14
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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.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
Similarly, *Rambam* in the first chapter of his *Hilchos Beis HaBechirah* writes:¹⁴ 1:4. “[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.

footnotes:
¹⁴ Mishhneh Torah, Hilchos Beis HaBechirah


###### The Third Beit HaMikdash, Introduction 15
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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.

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


###### The Third Beit HaMikdash, Introduction 16
[The Third Beit HaMikdash, Introduction 16](https://torahapp.org/share/book/The%20Third%20Beit%20HaMikdash/s/Introduction/r/16)

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.

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


###### The Third Beit HaMikdash, Introduction 17
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וְכֵן הוּא דִּקְדּוּק לְשׁוֹן מִתְעַסְּקִים וְלֹא אָמַר קוֹרְאִים, אַךְ לְשׁוֹן עֵסֶק דְּבַר טֹרַח, וְזֶהוּ גַּם כֵּן לְשׁוֹן בִּרְכַּת הַתּוֹרָה שֶׁמְּבָרְכִין לַעֲסֹק בְּדִבְרֵי תוֹרָה ¹. וְכֵן יוֹרֶה גַּם כֵּן לְשׁוֹן הַנָּבִיא (מג י) וּמָדְדוּ וְגוֹ'.

footnotes:
¹ עיין ב”ח, אורח חיים מז ג ובט”ז שם סק”א

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
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.¹⁵ 47:3. Such precise understanding is also implied by the prophet’s words, who speaks of “measuring.”

footnotes:
¹⁵ See Bach, Orach Chayim


###### The Third Beit HaMikdash, Introduction 18
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**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 ¹ 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 ² לְמַעַן יַעֲמֹד יָמִים רַבִּים ³ עַד עֵת קֵץ, וְיִהְיֶה בּוֹ זְכוּת הָרַבִּים, כִּי עֲשָׂרָה נִכְנָסִין לְבֵית הַמִּדְרָשׁ וְאֵינָם שָׂמִים אֶל לִבָּם בְּבִנְיָנָא דִּיחֶזְקֵאל לְקוֹשִׁי הַהֲבָנָה בּוֹ.

footnotes:
¹ אבות סוף פ”ב.
² עפ”י איוב יט, כד.
³ עפ”י ירמיהו לב, יד.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
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,”¹⁶ 2:16. 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,”¹⁷ 13:9. 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 lead¹⁸ 19:24; i.e., to commit the work to print. so that it will endure for an extended time,¹⁹ 32:14. 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.

footnotes:
¹⁶ Avos
¹⁷ Cf. Shmos
¹⁸ Cf. Iyov
¹⁹ Cf. Yirmeyahu


###### The Third Beit HaMikdash, Introduction 19
[The Third Beit HaMikdash, Introduction 19](https://torahapp.org/share/book/The%20Third%20Beit%20HaMikdash/s/Introduction/r/19)

וְאָמַרְתִּי בְּלִבִּי לֹא אֶמְנַע טוֹב מִבְּעָלָיו ¹, וְאֵין זֶה כְּנִכְנָס לִפְנִים מִמְּחִצָּתוֹ וּכְעוֹמֵד בִּמְקוֹם גְּדוֹלִים ² 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 ³, וַאֲשֶׁר קָטָנָם עָבָה מִמָּתְנִי ⁴ 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 ⁵. וְיָצָאתִי בָּזֶה יְדֵי חוֹבָתִי לְהָסִיר מֵעָלַי הַתְּלוּנָה,

footnotes:
¹ עפ”י משלי ג, כז.
² עפ”י חז”ל ד”ר ב, ז.
³ עפ”י חז”ל חולין ז.
⁴ עפ”י מל”א יב, י.
⁵ לשון הרמב”ם בהקדמתו לשמונה פרקים, ובמגן אבות להרשב”ץ פ”ד מ”כ כתב וכבר אמרו קבל כו’.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
I said to myself, I will not withhold good from its owners.²⁰ 3:27. Nor have I entered beyond my limits and positioned myself among the great,²¹ 2:7. 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 buttress²² 7a. This expression is often used in Rabbinic works to imply the development of a *chidush,* a novel insight. beyond my capacity.²³ 12:10). 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.²⁴ 20a. I only undertook this project in response to the sincere requests of the friends who listen²⁵ 8:13. to the reader’s voice asking to accept the truth from the one who utters it.²⁶ Commentary on the *Mishnah,* Introduction to Tractate *Avos.*

footnotes:
²⁰ Cf. Mishlei
²¹ Cf. Devarim Rabbah
²² Cf. Chulin
²³ The literal meaning of the words is “the finger of one [who could do such a task] is thicker than my loins” (cf. I Melachim
²⁴ Cf. Taanis
²⁵ Cf. Shir HaShirim
²⁶ Rambam, Shemoneh Perakim,


###### The Third Beit HaMikdash, Introduction 20
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וְאָשִׁיב לְהַרְאוֹת לְעֵין הַקּוֹרֵא מַה מְּלַאכְתִּי, וּלְהוֹדִיעַ אֶת אֲשֶׁר אֲנִי עֹשֶׂה.

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


###### The Third Beit HaMikdash, Introduction 21
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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 ¹ 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.

footnotes:
¹ לשון מליצי, והכונה שבשלשה מקומות אלו בנו בבית שני עפ”י צורת בית העתיד. ועיין מ”ש רבינו בפתיחה על משניות מדות ושם בתחילת פ”ג.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
We have found in the works of our Sages three instances where Yechez­kel’s vision was preserved:²⁷, Introduction to Tractate *Middos.* the wicket entrances at the sides of the Gate of the Sanctuary,²⁸ 4:2; *Tamid* 3:7. the measurements of the Altar,²⁹ 3:1. and the unroofed courtyards.³⁰ 2:5. We find a similar concept in the works of *Radak,*³¹ 40:5. 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.

footnotes:
²⁷ See Tosafos Yom Tov
²⁸ Middos
²⁹ Middos
³⁰ Ibid.
³¹ See Radak, Yechezkel


###### The Third Beit HaMikdash, Introduction 22
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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'.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
Similarly, *Rambam* writes in the first chapter of *Hilchos Beis HaBechirah*³² 1:4. 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:³³ 43:11. 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 commented³⁴ 4a. on the verse,³⁵ 15:16. “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.

footnotes:
³² Hilchos Beis HaBechirah
³³ See Rashi, Yechezkel
³⁴ Berachos
³⁵ Shmos


###### The Third Beit HaMikdash, Introduction 23
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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.

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


###### The Third Beit HaMikdash, Introduction 24
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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.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
Accordingly, in his description of the structure of the *Beis HaMikdash*, Yechez­kel relates the prophecy,³⁶ 43:9. “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*.

footnotes:
³⁶ Yechezkel


###### The Third Beit HaMikdash, Introduction 25
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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, ¹ וְאֵין כָּאן מָקוֹם זֶה לְהַאֲרִיךְ בּוֹ. אַךְ מָצָאנוּ רָאִינוּ שֶׁבְּנָאוּהוּ בּוֹנֵי בַּיִת שֵׁנִי בְּכָל אֶחָד מֵחֶלְקֵי הַמִּקְדָּשׁ דּוֹמֶה לְבִנְיַן בֵּית עוֹלָמִים.

footnotes:
¹ עפ”י איוב מא, ח.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
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,³⁷ in the Second *Beis HaMikdash*. 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.”³⁸ 41:8. The bracketed words “foreign and impure” are additions not found in that verse. 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.

footnotes:
³⁷ This area was known as the Ezras Nashim
³⁸ The wording is borrowed from Iyov


###### The Third Beit HaMikdash, Introduction 26
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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.

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


###### The Third Beit HaMikdash, Introduction 27
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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.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
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,³⁹ 28:6. “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.”

footnotes:
³⁹ Shmos


###### The Third Beit HaMikdash, Introduction 28
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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.

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


###### The Third Beit HaMikdash, Introduction 29
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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 ¹ 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.

footnotes:
¹ מפאת חוסר האפשרויות בזמן ההוא, התמונה שצייר רבינו לא נדפסה בתוך הספר אלא כנספח לו. היא מופיעה בסוף מהדורא זה כמוסף מקופל.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
I structured this text with alphanumerical markers in order.⁴⁰ correspond to these markers. Those markers appear in the illustration of the entire structure that we composed.⁴¹ made a drawing of the Future *Beis HaMikdash* with the numbers he mentioned here. As mentioned, that design was not published in the original text of *Tzuras HaBayis*, but rather printed separately and included as an insert to the book. It is reproduced as a foldout at the end of the bookץ 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.

footnotes:
⁴⁰ In Hebrew, each of the letters has a numerical value. The sections of the text composed by Tosafos Yom Tov
⁴¹ Tosafos Yom Tov


###### The Third Beit HaMikdash, Introduction 30
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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.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
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 Lebanon⁴² 7:2 and commentaries there, which discuss this building which was constructed by King Shlomoh. and the bases⁴³27. which are difficult to understand, I will write their explanations in short.

footnotes:
⁴² See I Melachim
⁴³ Ibid.:


###### The Third Beit HaMikdash, Introduction 31
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וְהַנֹטֶה כַּשַּׂלְמָה אוֹרָה¹

footnotes:
¹ עפ”י תהלים קד, ב.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
And⁴⁴ He who wraps Himself in light like a garment,⁴⁵ 104:2.

footnotes:
⁴⁴ The following lines were written in verse in the original text.
⁴⁵ Cf. Tehillim


###### The Third Beit HaMikdash, Introduction 32
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וְנָתַן לָנוּ זֹאת הַתּוֹרָה

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
And gave us this Torah,


###### The Third Beit HaMikdash, Introduction 33
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אַרוּכָה בַּכֹּל וּשְׁמוּרָה¹

footnotes:
¹ עפ”י שמ”ב כג, ה.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
Ordered in its entirety and preserved.⁴⁶ 23:5.

footnotes:
⁴⁶ Cf. II Shmuel


###### The Third Beit HaMikdash, Introduction 34
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וְחַטָּאִים בַּדֶּרֶךְ מוֹרָה¹.

footnotes:
¹ עפ”י תהלים כה, ח

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
May He who instructs sinners in the path [of repentance]⁴⁷ 25:8.

footnotes:
⁴⁷ Cf. Tehillim


###### The Third Beit HaMikdash, Introduction 35
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יוֹרֵנִי וְיִתְמֹךְ לִבִּי בְּקַלָּה וַחֲמוּרָה

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
Direct me and support my heart in both light and severe matters,


###### The Third Beit HaMikdash, Introduction 36
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בְּבִנְיַן בֵּית הַבְּחִירָה
וְתֶחֱזֶינָה עֵינֵינוּ הַכָּבוֹד בּוֹ שׁוֹרָה.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
Enabling our eyes to see [His glory] rest in the building of His Chosen House.


###### The Third Beit HaMikdash, Introduction 37
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דִּבְרֵי נִתְעָב וְנֶאֱלָח הַחֹמֶר וְהַצּוּרָה

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
These are the words of the abominable and offensive one who wrote


###### The Third Beit HaMikdash, Introduction 38
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כּוֹתֵב לִכְבוֹד בְּנֵי הַחֲבוּרָה

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
About the matter and the form for the honor of the members of the company


###### The Third Beit HaMikdash, Introduction 39
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אֲשֶׁר אַהֲבָתָם בְּלִבּוֹ כִּיקוֹד אֵשׁ בּוֹעֵרָה

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
For the love of You burns in his heart like a fiery furnace,


###### The Third Beit HaMikdash, Introduction 40
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**יוֹם טוֹב**הַנִּקְרָא לִיפְּמַן בֶּן הָרַ"ר **נָתָן** זלה"ה **לֵוִי הֶעלִיר** מִק"ק וַלֶרְשְׁטֵיין עִיר מוֹלַדְתִּי

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
Yom Tov, who is called Lipmann, the son of Nassan HaLevi Heller, born in the Community of Wallerstein.


###### The Third Beit HaMikdash, Introduction 41
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וּבְעִיר שֶׁל סוֹפְרִים וַחֲכָמִים נִתְיַשַּׁבְתִּי
קְהִלָּה קְדוֹשָׁה וּמְפוֹאָרָה
רַבָּתִי עַם כְּרַךְ גָּדוֹל וּבִירָה
שָׁם חָקַקְתִּי זֹאת בַּמְּחוֹגָה
נִקְרֵאת הִיא בְּשֵׁם פְּרָאגָא.

**The Third Beis HaMikdash, trans. by Rabbi Eliyahu Touger, Moznaim Pub Corp. 2016:**
Afterwards, I settled in the sacred and glorious community of Prague, a large metropolis, the capital city. This is where I composed this work.