From: murray.bbs@cybernet.cse.fau.edu
Newsgroups: soc.culture.jewish
Subject: Sichos, part 1 of 3
Date: 28 Aug 92 17:16:39 GMT
Organization: Florida Atlantic University, Boca Raton

Part 1 of 3
 
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Seek Out The Welfare Of Jerusalem 
The Purpose of Building the Beis HaMikdash 
Adapted from Likkutei Sichos, Vol. IV, p. 1346-1347, Vol. XI, Terumah 
 
The Beis HaMikdash and its Utensils 
Adapted from Likkutei Sichos, Vol. XXI, Vayakhel-Pekudei  
Publisher's Foreword 
 
As  part of  our series, "Seek  Out the  Welfare of  Jerusalem," we are
publishing the following two essays which share a common theme. Both of
these  essays focus on  the fact that  the Rambam did  not consider the
commandments to build the ark,  the altars, the menorah, and  the other
utensils of  the Beis HaMikdash as  mitzvos in their own  right, but as
elements of the greater mitzvah to construct the Beis HaMikdash. 
 
Emerging boldly from  both these essays  is the unique manner  in which
the Rebbe Shlita focuses on a point of halachah and uncovers within it,
insights of a far-reaching nature. The present days, the seven weeks of
consolation, are associated with G-d's promise to comfort our people by
rebuilding the Beis HaMikdash.  May our study of these  subjects hasten
that process and may our delving into the teachings of the Rebbe Shlita
speed the coming of the day when  we will hear such teachings from  him
again with renewed vigor. 
 
28 Menachem-Av, 5752 
 
A Difference of  Opinion Between the  Rambam and the Ramban  In Hilchos
Beis HaBechirah,  after stating the  mitzvah to construct  a Sanctuary,
the Rambam writes:
 
1.   We  must  make utensils  for the  Sanctuary:  an altar  for... the
     sacrifices, a ramp  to ascend  the altars..., a  washbasin with  a
     pedestal,  an altar  for the  incense offering,  a menorah,  and a
     table [for the showbread]. 
 
By mentioning the  utensils in  this manner, the  Rambam underscores  a
theme which he mentioned in Sefer HaMitzvos,
 
2.   that the mitzvah to construct a Sanctuary also includes fashioning
     all  the  utensils  necessary  to perform  the  various  different
     elements of  sacrificial worship  required in the  Beis HaMikdash.
     There is no separate mitzvah to fashion any of these utensils. 
 
 
In his Hasagos to Sefer HaMitzvos,
 
3.   The  Ramban differs and explains that the construction of the Beis
     HaMikdash should be considered  as one mitzvah and  the fashioning
     of the utensils as separate mitzvos. 
 
     To quote:"The  utensils are  not part  of the structures.  Rather,
     they are  two mitzvos, which are  not dependent on each  other. We
     may  offer  sacrifices  in  the Beis  [HaMikdash]  although  it is
     lacking utensils."
 
4.   What  is the Purpose of the Beis HaMikdash: Sacrificial Worship or
     Revealing G-d's Presence? 
 
It is possible to conceive of this difference of opinion  between these
two authorities as representative of a divergence of approach regarding
a matter of greater scope. 
 
In Sefer HaMitzvos,
 
5.   The Rambam describes the mitzvah of building the Beis HaMikdash as
     a command  to "make a house  for service where  sacrifices will be
     offered," i.e., he  places an  emphasis on the  Beis HaMikdash  as
     being the center for  the sacrificial worship of G-d.  Without the
     utensils  necessary for this service, the  sacrifices could not be
     offered.  Therefore, the  mitzvah of  building the  Beis HaMikdash
     also includes fashioning the utensils necessary for this worship. 
 
This concept is also reflected in the Mishneh Torah, 
 
6.   Where  the   Rambam  begins  his  discussion  of  the  mitzvah  of
     constructing  the Beis  HaMikdash as  follows: "It  is a  positive
     commandment to construct a house for  G-d, prepared for sacrifices
     to  be offered within." The  mitzvah of building  the Sanctuary is
     complete  when  it is  "prepared"  for  sacrifices  to be  offered
     within.
 
7.   The  Ramban,  by  contrast,  sees  the  construction of  the  Beis
     HaMikdash as a commandment with a self-contained goal, building  a
     sanctuary  for the  manifestation of  G-d's presence. Thus  in his
     Commentary to the Torah,
 
8.   He writes:  "[G-d's] essential purpose  in the Sanctuary  was [the
     construction of] a resting place for the Divine presence." In this
     conception, sacrificial worship  represents an additional  service
     that is not  intrinsically related  to the existence  of the  Beis
     HaMikdash. Accordingly,  it is appropriate that  the fashioning of
     the  different  utensils  necessary  for  sacrificial  worship  be
     considered as mitzvos in their own right. 
 
A Resolution of the Differences: 
 
The Purpose of the Beis HaMikdash in Man's  Eyes and Its Purpose in the
Eyes of G-d. This conception of the differences between the Rambam  and
the Ramban  cannot, however,  be accepted without  further explanation.
For the manifestation of G-d's presence as a goal of the Beis HaMikdash
is alluded to in the very verse which the Rambam cites:
 
9.   As the proof text for the commandment to build the Beis HaMikdash,
     "And  you shall  make Me  a Sanctuary and  I shall  dwell within."
     Moreover, the  Rambam described the  mitzvah of building  the Beis
     HaMikdash
 
10. in Hilchos Beis HaBechirah
 
11.  As  constructing "a  house for G-d,"  indicating that  preparing a
     structure  in which  G-d's  presence is  manifest  is the  primary
     purpose of the construction of the Beis HaMikdash. 
 
Conversely,  we are  forced  to say  that  the Ramban  appreciated  the
establishment of a centralized  place of worship as a  fundamental goal
which is fulfilled by the construction of the Beis HaMikdash. For there
are passages  from the  Torah which  clearly indicate  this connection,
emphasizing  that G-d's choice  of "a place  for His name  to dwell" is
associated  with  the  command  "there  you  will  bring...  your burnt
offerings, your sacrifices...."
 
12.  Therefore, it must  be explained that  the purposes emphasized  by
     the Rambam and  the Ramban are not to the  exclusion of the other.
     The difference between their perspectives stems from the choice of
     the  dimension which they choose  to stress. The  Rambam speaks of
     the Beis  HaMikdash in terms  of the mitzvos  man must fulfill  in
     relating  to  G-d, and  emphasized  the  dimension of  sacrificial
     worship. The  Ramban, by  contrast, focuses on  "[G-d's] essential
     purpose in  the Sanctuary." Therefore,  he places the  emphasis on
     the manifestation of G-d's presence. 
 
In the Era of the Redemption:
 
Both  these purposes, the manifestation of G-d's presence and the man's
sacrificial worship,  will reach their  utmost level of  fulfillment in
the Third Beis HaMikdash in the Era of the Redemption. For this will be
"the Sanctuary of G-d, established by Your hands,"
 
13.  And "there, we will offer to You our obligatory sacrifices... with
     love, in accord with the command of Your will."
 
14.  May  our study  of the  different elements  of the  Beis HaMikdash
     herald the  time when we will rejoice in its construction. And may
     this take place in the immediate future. 
 
The Beis HaMikdash and Its Utensils 
Three Different Conceptions 
 
As mentioned,
 
15.  The Rambam does not consider the fashioning of the utensils of the
     Beis  HaMikdash:  the  altars,  the  menorah, the  table  for  the
     showbread, as mitzvos in their own right. Instead,  his conception
     is  that these  activities  are all  included  in the  mitzvah  of
     constructing the Beis HaMikdash. 
 
We can understand the Rambam's  conception of the relationship  between
these utensils  and the Beis HaMikdash by  comparing it to a frequently
used  Rabbinic  conception:  the relationship  between  the  individual
) of a greater whole () to that whole.
 
16.  In general, there are three ways of describing this relationship: 
     a)  The particular elements have no importance in their own right.
     Their existence takes  on significance only  when they are  united
     and  forged  into a  greater  entity.  To use  slightly  different
     wording: The  existence  of the  individual elements  is merely  a
     preparation for their ultimate inclusion into the greater whole. 
     To cite  a halachic example: A  single strand of tzitzis  is of no
     significance whatsoever.  When, however,  it is joined  with three
     other strands and  they are  tied in the  proper manner  producing
     eight strands, a tzitzah is formed which can be used together with
     three others to fulfill the Torah's command. 
     b) The particular  elements are each considered important in their
     own right. Nevertheless, a  new and more encompassing significance
     is  generated when  they  come together  to  form the  whole.  For
     example, the  formation of a minyan when ten men come together for
     prayer. Every  individual person possesses a  certain dimension of
     holiness.  Nevertheless,  the  union  of ten  individuals  into  a
     communal entity draws down a far greater degree of holiness. 
     c)   The  particular  elements  of  the   greater  whole  are  not
     individually  significant. Nevertheless,  after the  greater whole
     has  been established,  each of  the particular  entities  also is
     granted a measure of individual importance. 
 
This  concept can  be  illustrated by  using an  example from  the Beis
HaMikdash itself. 
 
 
17.  The Beis HaMikdash is composed of several different  elements: the
     courtyard, the Sanctuary, and  the Holy of Holies. Until  the Beis
     HaMikdash  as  a whole  was  completed, none  of  these particular
     elements  had any holiness attached to it. Once the Beis HaMikdash
     was  sanctified, however,  each of  these particular  elements was
     granted  a degree  of  holiness  of its  own  in  addition to  the
     holiness of the Beis HaMikdash as a whole. 
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