English translation — מסעי - בין המצרים

A.

Masei is the weekly portion in which the connection of the portion to the time of year when it is read in the Torah is clearly and prominently evident¹.

It is always read in proximity to Rosh Chodesh Menachem Av

(on Rosh Chodesh itself; the day after; or on Shabbat Mevarchim the month of Menachem Av)

and in the portion²

it is told and renewed that the death of Aharon was "in the fifth month on the first of the month": the death of Aharon and at length was told earlier in Parshat Chukat³,

but the time of his death

(and the number of the years of his life)

is specifically in our portion⁴.

The connection is not only in the proximity in the time of the death of Aharon as above,

but also in the content of their matter: in the month of Menachem Av⁵

was the destruction of the Holy Temple⁶,

the burning of the House of our G-d — and our Sages⁷

say that "the death of the righteous is equivalent to the burning of the House of our G-d" and "the passing of the righteous is more difficult before the Holy One, blessed be He, than the destruction of the Holy Temple"⁸.

Just as at the passing of the righteous we find that the order of conduct is in two extremes: on one side there must then be the conduct of "weeping and mourning"<sup>9</sup>

over his departure,

and on the other hand,

it is the time<sup>10</sup>

to learn from "his deeds and his Torah and his service which he served all the days of his life,"

in order to continue and go in his ways which he taught us<sup>11</sup>,

so that then the statement of our Sages of blessed memory applies<sup>12</sup>

that if "his offspring are alive" then "he too is alive" - as the language of the Mishnah<sup>13</sup>

in our case "be of the students of Aaron."

Similarly regarding the time of the destruction of the Holy Temple: on one hand,

there is then the obligation according to the Torah of "mourning over Jerusalem"<sup>14</sup>,

on the other hand,

specifically during the Three Weeks is the time that demands a special strengthening not to fall into despair over the exile, heaven forbid,

to know,

as the conclusion and seal of the haftarah of Parshat Massei that from now<sup>15</sup>

you will call Me 'my father,' 'the companion of my youth are You,'

and how good - to encourage oneself and Jews in general in this double and multiplied darkness of the footsteps of the Mashiach<sup>16</sup>

and moreover during the Three Weeks - through the strengthening in "I await him every day that he will come" and to learn and occupy oneself in "the form of the House and its arrangement and its exits and its entrances and all its form and all its statutes"<sup>17</sup>,

so that then,

as our Sages of blessed memory said<sup>18</sup>

"The Holy One, blessed be He, said to him

(to Ezekiel)

'Great is the reading of it in Torah as the building of it. Go, say to them, and let them occupy themselves with reading the form of the House in Torah, and as a reward for the reading of it that they will occupy themselves with reading it, I will consider it for them as if they are occupied with the building of the House'"<sup>19</sup>.

And just as this is regarding the Beis HaMikdash - so too is it related to the death of tzaddikim: through that which one goes in His ways etc.,

is as above "he too is alive",

that the true life of the tzaddik,

that "the life of the tzaddik is not a life of flesh but a spiritual life²⁰

which are faith and fear and love"¹¹,

are drawn down and are "alive and enduring" in his "seed" - his students and the students of his students.

And with this comes a special emphasis in the connection between the destruction of the Beis HaMikdash

(in the month of Av)

and the death of Aharon

(on Rosh Chodesh Menachem Av)

: the reason for the destruction of the Beis HaMikdash

(the second)

was the sin of baseless hatred²¹,

so the correction for this is the matter: "Be of the students

(who are called his children²²

- his seed)

of Aharon <b>loving peace and pursuing peace, loving the creatures </b>and drawing them close to Torah" - baseless love.

2.

At first glance one can ask: At the passing of tzaddikim the expression is "what his seed in life <b>he too is in life</b>"

(and not "as if" he is in life)

- that through that which "his seed" goes "in his ways" etc. it is revealed that "he is in life" - since the life of a tzaddik "<b>is not</b> a life of flesh <b>but rather spiritual life</b>",

is "<b>he is in life</b>"

(his true life - "spiritual life" is actually drawn down also later)

But regarding involvement in the form of the Temple,

it pertains to the <b>physical</b> Holy Temple,

(to offer there physical sacrifices - unlike when the Temple was destroyed that prayers²³

in place of <b>sacrifices</b> they instituted them)

- and the <b>speech</b> and study mentioned above that "I <b>consider</b> it for them <b>as if</b> they are engaged in building the Temple",

is this seemingly only like the speech of prayers?

But this is not so.

When the Torah of <b>truth</b> compares two things

(as in our case,

that through study of the form of the Temple, etc.,

is “<b>I</b> consider them as if they are engaged in building the Temple”)

this is because in truth they are <b>one</b> thing;

But,

since the physical results of being engaged in pru u’rvu come down below later,

it is said with the language “as if” — but also before it comes down into actual deed

(as in our case — before one can and is able to build the Holy Temple below physically)

— this is not in a manner that the study of the form of the Temple, etc., is only a <b>remembrance</b>

(and the like)

of the building of the Holy Temple,

or

(and also)

that the Above gives the same reward as He gives for building the Holy Temple — rather, through this engagement <b>in study one</b> is engaged <b>in building</b> the Temple.

3.

The explanation of this is understood from what our Rabbis, of blessed memory,²⁴

say regarding sacrifices,

that "whoever engages in the study of the sin-offering²⁵

is as if he offered a sin-offering, and whoever engages in the study of the guilt-offering is as if he offered a guilt-offering," and the like,

that the "as if he offered" regarding sacrifices is not merely as a reward,

or that the Most High atones through this for the sins

(it accomplishes the same matter)²⁶

exactly like the sacrifice,

but this is

(according to some opinions,

at any rate)

a category of offering²⁷

the sacrifice²⁸,

to the extent that they say as a halachic ruling regarding "the passage of the sacrifices" — "it should not be recited except by day, because they do not offer a sacrifice at night"²⁹,

and likewise regarding <b>several </b>laws and halachos in the study of the sacrifices which must be in the manner of their offering³⁰.

Likewise

(and moreover)

is regarding the engagement in the form of the Temple, etc.

(which there in the Midrash³¹

is compared³²

to the engagement in the laws of sacrifices)

as is understood from the language of the Midrash³¹,

that upon the claim of Yechezkel "Until now we are placed in exile in the land of our enemies, and You tell me to go and inform Israel of the form of the Temple, etc.? Can they then <b>build </b>it? Leave them until they ascend from the exile, etc.",

the Most High answered "And because My children are in exile, should the <b>building of My House be nullified</b>?",

and therefore they should engage in the study of "the form of the Temple, etc." — i.e.,

that is,

that through this study "the building of My House" is <b>not </b>"nullified"³³.

And one could say the explanation in this: the commandment of "And they shall make Me a sanctuary and I will dwell in their midst"³⁴

is a positive commandment for all generations³⁵

; it lies upon Jews³⁶

an obligation to build the Holy Temple.

And therefore,

when Jews cannot build the Holy Temple in actuality and deed,

due to reasons that are not dependent on them³⁷,

nevertheless upon them applies the obligation and commandment³⁸

to occupy themselves "with its reading,"

through which "it is as if they <b>build</b> it."

E.

Not only because we cannot build the Holy Temple in actuality,

therefore we learn at least about its form etc. as a <b>reminder</b> and spiritual connection to the building of the Temple,

but in this occupation with study there is from the category of the commandment³⁹

of building the Holy Temple⁴⁰.

D.

4.

And it is explained,

that this is what the Rambam hints to for the laws of the Chosen House,

at the beginning of the Order of the Service,

that he brings the verse⁴¹

"Ask for the peace of Jerusalem, may those who love you be at peace": with this that he precedes the verse before the laws of the Chosen House and the Book of the Service,

he hints and reveals,

that there is an obligation and command of "Ask for the peace"

(in speech etc.),

which is the lesson in the laws of the Chosen House⁴²

and the Book of the Service⁴³.

If the Rambam had intended to say,

that one must study these laws

(only)

as a "remembrance of the Temple",

then he would have needed to bring the verse from which the Gemara⁴⁴

derives it — "From where do we know that we perform a remembrance for the Temple? As it is said⁴⁵

etc. Zion is it, no one seeks it; from this it follows that it requires seeking",

by bringing specifically the verse "Ask for the peace of Jerusalem" the Rambam emphasizes that there is a separate obligation of study and engagement in the details and sub-details⁴⁶

(in the manner of "Ask"⁴⁷

for "peace")

of the laws of the Chosen House — not only as a "remembrance of the Temple" in the past and in order to know how to build it in the future,

but an obligation and command in the building of the Holy Temple in the present,

in this time.

But not of the verse

(and language)

"Zion is &lt;b&gt;inquired after&lt;/b&gt; no one has her",

one learns only the obligation of an inquiry,

in the manner of a &lt;b&gt;remembrance&lt;/b&gt;.

And accordingly it turns out that what one learns the laws of the Chosen House is not only so that one should know how to build it in the future&lt;sup&gt;48&lt;/sup&gt;,

but it also pertains to the obligation of its building now,

through the engagement in these laws,

through "Ask for the peace of Jerusalem".

5.

As an example to the above matter in practical halacha,

one finds regarding the mitzvah of teshuvah and conversion:

The completeness of teshuvah and atonement for a sin

(unintentional)

is through verbal confession with a sacrifice⁴⁹.

Nevertheless, we see,

that in the time of exile,

when it is not possible to offer a sacrifice,

through teshuvah

(and verbal confession)

the completeness of atonement is achieved⁵⁰,

one fulfills the mitzvah of teshuvah in its completeness⁵¹

And as is known, the practical halachic difference regarding "Do not place etc. a wicked person as a violent witness"⁵².

And furthermore, in connection to our subject — the matter of conversion: although because of entering the covenant to become a convert "requires circumcision, immersion, and the offering of a sacrifice"⁵³,

nevertheless, "in this time when there is no sacrifice, circumcision and immersion are required"⁵⁴

and with this the conversion is already complete; and that which "when the Temple is built, he will bring a sacrifice"⁵⁴,

does not affect the conclusion and completeness of his conversion in this time⁵⁵.

6.

According to the above

(section 63)

We must explain what the Rambam says in his Commentary on the Mishnah in his introduction regarding tractate Middot: "There is no other matter in it except a narrative that he recounts the measure of the Temple

(of the Second Temple)

and its form and its building and all its matter, and the benefit that is in that matter, because when the Third Temple will be built, one must guard and do that pattern and the patterns and the forms and the arrangement, because it is by the Holy Spirit&lt;sup&gt;56&lt;/sup&gt;

as it is said&lt;sup&gt;57&lt;/sup&gt;

'All in writing from the hand of the Lord, upon me He gave understanding.'"

The Tosafot Yom Tov&lt;sup&gt;58&lt;/sup&gt; notes

: Although the building of the future Temple is not similar to the building of the Second Temple,

and as the Rambam himself says in Laws of the Chosen House&lt;sup&gt;59&lt;/sup&gt;

that "the building that is to be built in the future, even though it is written in Ezekiel, is not explicit and clear,

and the people of the Second Temple when they built in the days of Ezra built it like the building of Solomon &lt;b&gt;and similar to &lt;/b&gt;the things that are explicit in Ezekiel" — so what is ultimately the benefit of knowing the measures of the Second Temple.

Is the T.Y.T. explains,

that nevertheless in the study of Tractate Middot there is a benefit for the future building,

because of the details in which the future building is similar to the building of the Second and First Temple.

And indeed,

that in the future building there will be changes regarding the First and Second Temple,

because "The Holy One, blessed be He, will reveal our eyes ..

and to understand the hidden in the words of Ezekiel and we will build it,

but nevertheless the account of the Second Building is necessary because most and the main part of the building is founded on the pattern of the Lord which He gave insight to David and will not falter."

And this is the intention of the Rambam in his proof from the verse

(that David said to Solomon)

"All in writing from the hand of the Lord upon me He gave insight"⁶⁰.

It is, however, not entirely smooth: Since that in the future building there will be many changes and one will have to come to "The Holy One, blessed be He, will reveal our eyes etc. ..

and to understand the hidden in the words of Ezekiel" - then what is the necessity in the "one who remembers the measure of the Temple and its form and its building and all its matters" of Tractate Middot⁶¹?

Based on the above, it is understood: since the positive commandment of "And they shall make Me a Sanctuary" is a constant one,

it can be said that the commandment of engaging in the building of the Temple is always present,

i.e.,

that is,

the commandment consists not only in the actual study and knowledge of the laws of the Temple,

but also in doing everything dependent on Israel so that it should be ready and one could build immediately⁶²,

until that this affects "the building of the Temple is not nullified",

as above.

And that which in the future one will actually need to come to "the Holy One, blessed be He, will reveal our eyes to understand the hidden in the words of Ezekiel",

or that in several matters then "when it is built, Moses and Aaron will be with us"⁶³

and they will reveal how it needs to be — this is no deficiency in the commandment of engaging in study which is in the category of building the Temple,

but this is an elevation that will come in the future.

7.

Just as this is regarding the study and occupation and knowledge of the form of the Temple etc., so too it can be said that this is also regarding the building of the Temple in its simple sense:

It is known that in the manner of how the future Temple will be built,

there are two opinions: a)

"It will be revealed⁶⁴

and come from heaven, as it is said⁶⁵

the Sanctuary, O Lord, which Your hands have established"; b)

The building will be by human hands,

Moshiach will build the Temple⁶⁶.

One of the ways that one can mediate these two opinions&lt;sup&gt;67&lt;/sup&gt;

- one could say: the part and type of the building that is explained and understood from the "narrative" in Tractate Middot

(and in the language of the Rambam "like the things explained in Yechezkel"),

will be built "by human hands"; and the details that are in the category of "not explained and clarified",

will be revealed from heaven by the Holy One, blessed be He.

(to whom will be revealed that which is "not explained and clarified"),

and in this Temple below will be "clothed" the Temple above&lt;sup&gt;68&lt;/sup&gt;,

And in the example of &lt;b&gt;and the way of &lt;/b&gt;the fire above which clothed itself in the fire below - that it is a mitzvah to bring from the ordinary person&lt;sup&gt;69&lt;/sup&gt;

That this will bring in the eternity into the building of the future].

And with this is explained the reason for the difference and distinction between the two opinions mentioned above — the opinion of the Rambam that Mashiach will build the Temple,

and that which the Zohar and Midrashim etc. say that it will be built by Heaven:

The Rambam, which is a book of &lt;b&gt;Halachot&lt;/b&gt;,

that according to Halacha the building of the Temple is an obligatory commandment upon Jews,

therefore he emphasizes the part of the building of the Temple that will be built by Jews

(and through this they fulfill their commandment in completeness).

But the matters in the future Temple that will be revealed <b>by Heaven</b> — do not belong to the obligation and commandment of building the Temple,

which lies upon the children of Israel.

But in Midrash and Zohar

(the inner dimension of the Torah)

it speaks about the perfection and ultimate purpose of the future Temple — which will be brought about through the <b>elevation</b> in the Temple that will be brought about from above,

"the building of the Holy One, blessed be He"⁷⁰

— therefore they emphasize the building that will be by Heaven.

And based on this, the matter of how it will be in the future is understood,

that that which a part of the Temple will be revealed from heaven,

is not because of a deficiency, G-d forbid, in the building that is through human beings,

through Moshiach our righteous one.

With the act of building, one fulfills the commandment of building the Holy Temple in its completeness,

and after this comes that which will be revealed and come from heaven.

8.

Based on this, it will be sweetened that through the current involvement and study and reading of the form of the Temple, "I consider it for you <b>as if</b> they are engaged in the building of the Temple,"

or like the second wording, "Since you are occupied with it <b>as if</b> you are building it"

(and in both extremes)

Since according to all opinions, the ultimate perfection of the Holy Temple will be achieved through that which "He will reveal and come from heaven" — and specifically <b>that</b> part

(which is not built in actuality by human beings)

causes the eternality in that Holy Temple,

as the verse says⁷¹

"If God does not build a house, in vain do its builders labor on it,"

that

(the First and Second Temples are "a human construction which has no permanence at all,"

but)

the Third Temple, since it is "the construction of the Holy One, blessed be He," will endure forever —

must come out,

that the fulfillment of the commandment of building the Beis HaMikdash in this time through engaging in the Torah and form of the House must also be in the manner and likeness of the actual building by Bnei Yisrael in the future — the obligation and commandment of learning and engaging in the measures and patterns etc. which people know,

in that part of the building which is accomplished through people⁷².

On the other hand,

just as the perfection of the Mikdash in the future will be achieved specifically through that which will be revealed and come from heaven as above,

so too is it in the commandment of learning and engaging in every detail and part of the work of the building,

that also in this one must arrive at “<b>I </b>will bring upon them”,

that specifically through this is opened the ultimate perfection

(now)

in this commandment of building through engaging in the Torah of the House.

9.

From all the above there is a special lesson for every Jew: First,

to the extent that it is applicable,

and especially in the days of Bein HaMetzarim,

the involvement in the form and structure of the Temple, its exits and entrances, etc.,

since through this one fulfills in the time of exile the commandment of building the Holy Temple,

and consequently this itself weakens the matter of the destruction of the Holy Temple

(and exile in general),

and weakens the days of Bein HaMetzarim, etc.,

And this itself brings about,

that from this “as if you are building it”,

the building of the Holy Temple becomes literally in a physical sense through Mashiach our righteous one,

and in this is immediately revealed the Supernal Holy Temple,

and speedily in our days, literally.

(From the talk of Motzaei Shabbat Parshat Matot-Masei, 5739)