Description of Being in the Beis Hamikdash

The difference between the experience of G-dliness in the time of the Bais HaMikdash (Holy Temple) and as it will be in the Future

Described by Rabbi Sholom Dovber Schneerson (Rebbe RaShab), the 5th Lubavitcher Rebbe (1860-1920) 

...One who was in the Bais Hamikdash had a feeling of G-dliness and didn't feel his own existence at all, because being in the Bais Hamikdash was a revelation of the Ohr Ein Sof (Divine light)...it was like another world--the feeling of G-dliness was felt by everyone as self-evident matter of course, and there was no sense of temporal reality. 

The experience in the time of Moshiach will exceed this, for then there will be a revelation of the Ohr Ein Sof (Divine Light) itself, and it will be visible and revealed to every Jew.... Similarly, the revelation of prophecy in the time of Moshiach will be experienced by every Jew. Not as prophecy was revealed to the prophets of the Tanach (Bible), when there were conditions and requirements and one had to be fit to receive the prophecy (being wise, of strong spirit, wealthy). If the conditions were met, prophecy was revealed to the individual as something astounding and supra-natural--to the point where the individual divested himself of materiality. The reason for this was that the revelation was above nature and nature was unable to accept it. Thus, there needed to be material divestment and nullification of the senses. This will not be the case in the time of Moshiach, when prophecy will be a natural thing, even for young boys and girls. This is because the revelation of the concealed Divine Light, namely the level of Atzmus Ohr Ein Sof (the essence of the Divine Light) -- which is presently hidden -- will illuminate in a truly revealed state. 

The revelation of an inner light means that there will be various levels, similar to the way intellect varies from individual to individual, not all being equal.... In the time of Moshiach, the revelation of prophecy in every Jew will also be in lesser levels like something natural.... There will also be a comrehension and knowledge of the secrets of Torah by every Jew.... It is known that the Torah study of the Melech HaMoshiach -- who teaches true knowledge to the people -- will not be in the present form of classes and study, but rather he will show the essence of G-dliness and everyone will see and know it. And it will not be as a wonderous thing, but rather something natural. Just as now we grasp physical reality as something natural, in the time of Moshiach we will grasp G-dliness as something natural. Not like the revelation of Torah secrets now, which comes only to select individuals like the Rashbi (Rabbi Shimon bar Yochai) and his colleagues, as something astounding like an amazing wonder which stirs the heart of the one who sees it.... But in the time of Moshiach these won't be in an astounding way at all, and the secrets of the Torah will not be called by the name "secrets" nor by the name "wonders." 

This will be the revelation of the future, when the Essence will be completely revealed, and it will be seen and revealed to all and "all will know Me." A taste of this is experienced by great tzaddikim who have completely divested themselves from the physicality of their bodies, for they see with their eyes that G-dliness manifests everything. They do not see physicality and the separateness of the world, but instead [they see] the G-dliness that brings [the world] into being. And especially the Patriarchs, who tasted their World to Come, and for them the revelation of G-dliness was to such an extent that all their matters of physicality were actually G-dliness. 

A small example of the future was before the sin of Adam HaRishon (the first Man) with the Tree of Knowledge [of Good and Evil], for in Gan Eden (the Garden of Eden) there was a real revelation of G-dliness.... Immediately after the sin the verse states, "and they heard the voice of G-d walking in the Garden" -- that the voice of G-d would speak directly with the Man in Gan Eden, and similarly with Kayin (Cain). The beasts and animals were on a completely different level... The ox that Adam offered as an offering to G-d had one horn in the middle of its forehead. The Rashba states that this indicated the unity as opposed to separation. And like the cows who carried the Aron Kodesh (the Holy Ark), who "walked straight without wandering," (see Shmuel I, ch. 6) all this was an illumination of the revelation of G-dliness without any tzimtzum (contraction) or concealment to such an extent that it was revealed to all, even to animals... 

However, presently the situation is the complete opposite, that G-dliness is not seen or revealed at all, and each revelation of light is a wonderous innovation; whereas what is grasped effortlessly and as a matter of course is the seprateness of the world's reality. Nontheless, there is today a level of seeing up close -- like the seeing of the wisdom of the G-dly soul -- in each and every Jew according to the level of his neshoma above; he has a sense of seeing in his intellect, and he is able to come to true seeing of G-dliness because the soul is called a candle of G-d, and its source in the level of Chochma (wisdom), [which breaks into the words] koach ma (the power of "what"), on which it is said, "who is wise? One who sees what is born [what will be]." And like the seeing of wisdom, which sees as close something which will be [far] in the future, similarly with spiritual seeing which sees that which is born from non-being into being. Now all this presently comes through great labor and effort, as it is known that specifically after true comprehension of G-dliness and after the familiarity when one connects...more with the body (the point of comprehension), then it is possible for seeing to become true like a part of the intellect. Also, great refinement is required for this to occur...and via the effort in comprehension this "truing" [of one's sight] can be generated. (And also the sight that is bestowed from above, like the sight of the Rashbi and his colleagues -- this is a result of the great effort and labor and preparation of their souls.) 

Yet all this remains on a level of innovation in the world, astounding things. But seeing is only the level of the reality of G-dliness, but not the true Essence of the Ein Sof (Eternal). (And...even the comprehension of the souls in Gan Eden is only the level of a "ray" of the shechina, and similarly the revelation of Atzilus [the highest of the spiritual "worlds"], which is the level of seeing the Essence, is only the essence of the "ray".) And all of this cannot be compared to the seeing of the Essence which will be in the future, when all flesh shall see with the eye the true Essence of the Ein Sof. And this will occur with each and every Jew. Namely, because the essence of the Ein Sof will be revealed, thus there will be the seeing of the true Essence by every Jew. This is not the case presently, when it is only manifest in select individuals through great effort and preparation. 

source: Hemshech Ta'arav (Ayin Bais), Discourses from the year 5670 (1910), Chelek B, p 936 (Shvi'i Shel Pesach)

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The Spiritual Beis Hamikdash Within is Always Standing

Even though seemingly the time of "Between the Straits" [from 17 Tammuz until 9 Av] is a time of unhappiness since we recalll the destruction [of the Beis Hamikdash, the Holy Temple], but it is also obvious that this period of time is not a matter of sadness and depression, for what was destroyed was the earthly Beis Hamikdash which was built of wood and stones, and not the spiritual Beis Hamikdash within. And well-known is the saying of the sages on the verse "I shall dwell among them" -- amidst every single member of the Jewish people.

"Between the Straits" is the time to recall and awaken us to the obligation of every single Jew to make for Hashem a dwelling place below through keeping the Torah and its Mitzvos in daily life, to fulfill what is written "and they shall make for me a dwelling place" and "I shall dwell among them", in actuality, to speed up the complete redemption via our righteous Moshiach by spreading the wellsprings, even among those who are presently "outside".

It is a great responsibility on each and every one of us in these days in particular, after the horrific destruction and ruin which we have seen before our eyes [the Holocaust], and we whom Divine Providence has rescued and left us as a remnant in order give life to a numerous nation. And since the Holy One Blessed be He does not overburden any of his creatures, thus it is clear that together with this doubly great responsibility that falls on each and every one of us (men and women) is given also the powers and the abilities to each one to fulfill his or her task.

Letter of the Rebbe, 29 Tammuz, 5717 (1957) (Igros Kodesh v.15, p.300)

Rebuilding the Bais Hamikdash

"The three weeks" and the "nine days"[...]seemingly would bring about sadness[...]. Our prophets have promised us that the sad time from 17 Tammuz through Tisha B'Av will transform to a time of simcha when Moshiach tzidkeinu will come speedily in our days, amen.

In those days, when the Bais Hamikdash stood in its place, the physical building from wood and stone was also a symbol of the spiritual Bais Hamikdash of and within the Jewish people. The physical Bais Hamikdash was able to exist only as long as the spiritual Bais Hamikdash was in existence.

When the first Bais Hamikdash was destroyed -- the spiritual [structure] by the Jewish people itself and the physical [structure] immediately afterwards by Nevuchadnezzar King of Bavel -- it generated for our people a double mission: first, to erect anew the spiritual Bais Hamikdash, and then the physical building, the second Temple. Similarly, the second Bais Hamikdash survived so long its spiritual component was in existence, and with the destruction of its spiritual component, so, too, the physical component of the Bais Hamikdash -- in a way that could not be prevented -- was destroyed.

Regarding the 3rd Bais Hamikdash, the Almighty instructs us that our primary mission -- and according to many opinions, the only one -- is to rebuild the spiritual part alone. The Almighty Himself will take care of the physical part. According to the opinion of Rashi, Tosfos, and others, the 3rd Bais Hamikdash will be built by the hands of heaven.

Therefore, the spiritual Bais Hamikdash must be built through our efforts, through tshuva, Torah, and mitzvos. Every spiritual "brick" that a Jew forms is indestructible, and the process of laying these spiritual "bricks" came about at the same moment that the last part of the 2nd Bais Hamikdash went up in flames. This is one of the deeper meanings of the story in the midrash (Eicha Rabba) that at the moment the Bais Hamikdash was destroyed, Moshiach was born.

The main parts of rebuilding the spiritual Bais Hamikdash which Jews need to build in this long, dark golus, were already built by the earlier generations of spiritual giants of our people. What remains for us is only to complete a small part. But our part must be permeated with the same kedusha of the earlier generations.

The conclusion from this is: that we ourselves should be permeated with this idea, that every good action according to Torah that we do in our day-to-day life, as much as this action may seem large of small to our fleshly eyes, we are thus laying one of the last "bricks" of the eternal Bais Hamikdash for our people and for the world in general, and thus he is building his part of the spiritual Bais Hamikdash and the physical Bais Hamikdash will be built immediately afterward, speedily in our day.

May the Almighty grant that we will merit to the building of the Bais Hamikdash, the physical one also, speedily in our days, amen.

With wishes for all good,

HaRav Menachem Schneerson

Personal letter of the Rebbe, 13 Menachem Av, 5709 (1949), printed in Igros Kodesh v.3, p.164

Menachem Av: Not mourning, but yearning

We are standing at the threshold of the Era of Mashiach, at the threshold of the beginning of the Redemption, and in the immediate future, it will be brought to its completion. In such a year, there is the potential, not only for the Three Weeks to be seen as a preparation for the Redemption, but for the Redemption to actual come, even on the present Shabbos, and thus transform the Three Weeks into a positive period.

In this context, a greater emphasis has to be put on the custom of studying the laws of the structure of the Beis HaMikdash in these Three Weeks. As G-d told the prophet Yechezkel, through this study, it is considered as if we have been involved in the actual construction of the Beis HaMikdash.

Also, the approach to studying these laws must be different than the approach in previous years. The emphasis must be on, not on mourning over the destruction of the Beis HaMikdash, but rather, on the desire and the yearning for the Third Beis HaMikdash of which it is said, "The glory of this later house will surpass the glory of the previous house."

Thus the subject must be approached as a present reality. It is not that in the distant future these laws will be relevant, but rather that at any moment the Third Beis HaMikdash which is already built in the heavens will descend and be revealed on earth.

In this context, the study of these laws -- as the study of the subjects of Mashiach and the Redemption -- should not be looked at as merely a means to hasten the coming of this future era. Rather, it is the beginning of the efforts to live with the concept of Mashiach, to "live with the times," with the Era of Mashiach. When these concepts are perceived intellectually, they will affect our feelings, and ultimately our deeds and our actions. Our conduct will be appropriate to the present era, a time when we are at the threshold of Mashiach's coming.

Although our Sages declared, "Mashiach will come when our attention is diverted," this is no contradiction to the emphasis on studying the subjects of Mashiach and Redemption. A diversion of attention can also be interpreted as referring to a step above our ordinary conscious processes. After one has deepened his awareness of Mashiach to the extent that he appreciates that we are standing on the threshold of Mashiach, that we have completed all the service necessary for his coming, and at any moment, he will come, one can step beyond one's ordinary thinking process and consider the Redemption in a new light.

Sicha of the Rebbe, Shabbos Parshas Balak, 17th Day of Tammuz, 5751

Only the Temple of wood and stones was destroyed...

Even though seemingly the time of Bein Hametzarim [3 weeks between fast of 17 Tammuz and fast of Tisha B'Av] is a time of unhappiness since we recalll the destruction [of the Beis Hamikdash], but it is also obvious that this period of time is not a matter of sadness and depression, for what was destroyed was the [earthly] Beis Hamidash hatachton which was built of wood and stones, and not the spiritual Beis Hamidash within. And well-known is the saying of the sages on the verse "I shall dwell among them" -- amidst every single [member of the Jewish people].

The inyan of Bein Hametzarim is to recall and awaken us to the obligation of every single Jew to make for [Hashem] a dwelling place below through keeping the Torah and its Mitzvos in daily life, to fulfill what is written "and they shall make for me a dwelling place" and I shall dwell among them" mamash, to speed up the complete redemption via Moshiach Tzidkeinu by spreading the wellsprings, even among those who are presently "outside".

It is a great responsibility on each and every one of us in these days in particular, after the horrific destruction and ruin which we have seen before our eyes, and we whom Divine Providence has rescued and left us as a remnant in order give life to a numerous nation. And since the Holy One Blessed be He does not overburden any of his creatures, thus it is clear that together with this doubly great responsibility that falls on each and every one of us [men and women] is given also the powers and the abilities to each one to fulfill his or her task.

Letter of the Rebbe, 29 Tammuz, 5717 (1957) (Igros Kodesh v.15, p.300)