The Purpose of the Beit HaMikdash
This week’s Parsha, Teruma, details the construction of the Tabernacle which Bnei Yisrael (the Children of Israel) built immediately after experiencing the Revelation on Mt. Sinai. This was a temporary Sanctuary which was destined to be replaced by the permanent Holy House which would be established in Jerusalem.
As the Rambam elucidates in the Laws of Beit HaBechira 1:1:
“It is a positive command to construct a house for Hashem, prepared for sacrifices to be brought there. And we must celebrate our Holidays there, three times a year. As it says, ‘They shall build unto Me a Sanctuary’ (Shemot 25:8). The Torah has described the Mishkan which Moshe built. But it was only temporary—as it says ‘For you have not yet achieved; the state of Menucha (Rest) and Nachalah (Inheritance), that Hashem your G-d gives you.’ (Devarim 12:9)”
In point of fact, the “temporary” Sanctuary served for four hundred and forty years until the conditions necessary for construction of the Beit HaMikdash (Holy Temple) came along. Peace from all of Israel’s enemies only emerged during the reign of King David, and he sought to erect the Temple, but Hashem disqualified him because he was too associated with warfare, stating:
“You have shed blood abundantly, and waged many wars; you shall not build a house to my Name, because you have spilled much blood on the earth, in My Sight”. (Divrei HaYamim 1: 22:8)
King David and the Prerequisite of Peace
At first glance, the reason for David’s exclusion from building the Temple is difficult to comprehend. It would seem that the waging of war is a necessary prerequisite for the building of the Beit HaMikdash. The Rambam states (Hilchot Melachim 1:2) that destruction of the “seed of Amalek” as well as the defeat of Israel’s enemies are required for the establishment of the Temple. The wars that David fought were Milchamot Mitzvah (wars commanded by Hashem), whose purpose was to defend Israel and secure peace, in which the Bnei Yisrael could fulfill their mission of glorifying Hashem.
Furthermore, there seems to be a bit of a contradiction regarding this matter. The Rambam maintains that the third Beit HaMikdash will only be built by the Melech HaMashiach (Messianic King), whose role includes waging wars against Amalek and Israel’s enemies.
Indeed, the Rambam explains:
“If a King from the House of David should arise who is immersed in the study of Torah and the performance of Mitzvot like his forefather David, in accordance with the Written and Oral Law, and he compels all of Israel to observe it and mends its breaches, and fights the Wars of Hashem he then has a presumption of being Mashiach. If he continues to be successful and defeats all the nations that surround him, and he builds the Temple in its place, and gathers in the exiles of Israel, he is definitely the Mashiach. But, if he did not succeed up to this point, or he was killed–it is certain that he is not the one about whom the Torah promised, but he is as all the righteous Kings of the Davidic House who perished. (Hilchot Melachim 11:4)”
The words of the Rambam regarding Mashiach are at first glance problematic. On the one hand, the Torah states that David could not build the Temple because he had “spilled much blood”–even though he did so in righteous wars. Yet, the Melech HaMashiach (King Messiah) will be required to fight wars against Amalek and Israel’s enemies, and this will in no way interfere with his mission to build the Third Temple. If conducting wars disqualifies one from constructing the Holy House, why will this not apply to the Mashiach?
The Messianic Era and Universal Harmony
The ultimate goal of the Torah is to establish a state of peace, as expressed in the Kaddish prayer: "as in the heavens above, so too, upon us on the earth below." In the heavenly spheres, everything operates according to its design and in perfect harmony with all other celestial creations. Can such peace be attained in the realm of human affairs, where competing egos, diverse personalities and conflicting agendas stimulate vociferous disdain for the “other”?
The challenge lies in overcoming the tendency to hate and demonize those with whom we disagree, and automatically assume to be inferior. However, it must be emphasized that the Torah does not advocate unconditional compassion for all, as it prohibits showing mercy to the cruel, in recognition that misplaced kindness facilitates harm. The Woman of Valor is praised because the “Torah of Chesed is on her lips”. (Mishlei 31:18)—loving-kindness must be guided by wisdom.
Moreover, true peace does not require uniformity of thought. Fierce intellectual independence is a sine qua non of genuine human progress. We may vehemently disagree with anyone’s viewpoint and engage in logical argument against his position. Intellectual warfare is a good thing, provided it doesn’t devolve into hatred and violence.
The value of peace extends to many Halakhic (Jewish Legal) areas; specifically with regard to the laws pertaining to Chanukah.
The Rambam teaches:
"The Mitzvah of the Chanukah light is very beloved... If he only has a single coin, and before him [is the need to purchase wine for] Kiddush and [the need to purchase fuel for] the Chanukah candle, the fuel for Chanukah lights takes precedence because it publicizes the miracle But if he was faced with [purchasing fuel for] Shabbat candles vs. Chanukah lights [orShabbat candles vs. Kiddush wine], the Shabbat lights take precedence, because of Shalom Bayit (peace in the home)... Peace is great, for the entire Torah was given in order to establish peace in the world, as it says, ‘Her ways are ways of pleasantness and all her pathways are peace.’ (Mishlei 3:17)" (Hilchot Megillah VeChanukah 4:12-14)
The Messianic era represents the ultimate state of mankind, and will be marked by absolute universal peace. When man recognizes Hashem as the True Deity, and subordinates his heart to His Will, he then, as a natural consequence, will display reverence to all beings who represent the Tzelem Elokim (Divine Image).
The Rambam explains the cause of the universal peace that will reign in the Messianic era. “As the Navi (Prophet) Yishayahu states: “They shall not hurt or destroy on all my holy mountain; for the earth shall be full of the knowledge of G-d, as the waters cover the sea. (Yeshayahu 11:9)”. (Moreh Nevuchim Pt. 3 Ch.11)
This clarifies why David could not build the Temple. Although King David was a warrior who secured peace for Israel, he did not usher in a universal recognition of Hashem; nor did he bring about a state of worldwide peace. The world regarded him as a great conqueror, and his association with the Temple would have highlighted human glory but not its ultimate purpose.
In contrast, the Mashiach will not only defeat the wicked nations of the earth, Israel’s enemies; but will also guide humanity to genuine understanding and recognition of truth. The world will then realize that he fought wars not to exalt human conquest, but to remove evil from the world and enable the teaching of truth to be effective, ensuring that his wars serve as a means to an era of enlightenment and harmony.
When he succeeds and builds the Beit HaMikdash in its place, then all the nations–which have distorted the true identity of the Messiah–will change their views, repent and realize that “they have inherited falsehood from their parents, and that their prophets and fathers deceived them”. (Rambam Hilchot Melachim 11:4)
Applying the Lessons of Peace Today
The verse in our Parsha states, “And they shall make for me a Sanctuary and I shall dwell among them. (Shemot 25:8)”. If we build a Mishkan, dedicated to recognizing Hashem and fulfilling His Will, then He will be close to, and “among” us.
We must strive to attain wisdom and display compassion, and make great efforts to eliminate strife in our families, close personal relationships and nation. Let us remember that the name of Hashem is Shalom, and when we implement and embody this ideal, we elevate our relationship to HaKadosh Baruch Hu (the Holy One, Blessed is He) to its highest level.
May we merit to achieve this.
Shabbat Shalom.
