God told the prophet Yechez­kel:¹ 43:10-11.

footnotes: ¹ Yechezkel

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.

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. Rashi², *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 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.

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.:

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

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

Similarly, the Midrash Yilamdeinu⁸ 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.

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’?”

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.”

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 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

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

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

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.

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.

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

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

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,

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.

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

Similarly, Rambam writes in the first chapter of Hilchos Beis HaBechirah³² 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

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.

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

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

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.

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

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.

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

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.:

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

And gave us this Torah,

Ordered in its entirety and preserved.⁴⁶ 23:5.

footnotes: ⁴⁶ Cf. II Shmuel

May He who instructs sinners in the path [of repentance]⁴⁷ 25:8.

footnotes: ⁴⁷ Cf. Tehillim

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

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

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

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

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

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

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