Stone and Fire: Who Builds the Beit HaMikdash?
Rabbi Reuven SchrierAs Bnei Yisrael triumphantly sing songs of praise over the miraculous destruction of their Egyptian overlords, they begin to prophesize. They describe their glorious entrance to Eretz Yisrael and the trembling of their enemies. Finally, they pray for Hashem’s ultimate deliverance: that they be brought to the mountain of Hashem, and the Beit HaMikdash should be established (Shemot 15:17).
The Torah describes the building of the future Beit HaMikdash with an essential phrase: מקדש אדני כוננו ידיך – the Sanctuary of my Lord that Your hands have established. Rashi (ibid), drawing from several statements of Chazal, explains that the future Beit HaMikdash will be miraculously built in the heavenly firmament by Hashem Himself. When we are worthy, the Mikdash will descend into Yerushalayim and forever remain standing.
This parallels Rashi’s explanation to the Gemara Sukkah 41a. There, the Gemara discusses a reality in which the Mikdash could be speedily built at night, or during Yom Tov. Rashi wonders how this could be so if the Mikdash is supposed to be constructed during the day. Additionally, it is strictly prohibited to build the Mikdash on Shabbat or Yom Tov. Rashi concludes that the Gemara is describing a future in which the Mikdash is miraculously restored through the Hands of Hashem, not through mortal means.
This famous statement of Rashi permeates our Kindergarten classrooms and rightfully captures our youthful yearning and enthusiasm for the messianic redemption. However, Rav Yaakov Ettlinger (Aruch LaNer to Sukkah 41a) notes that Chazal themselves use language that seems to contradict this understanding of Rashi. Later in Tractate Sukkah (Sukkah 52b), the Gemara refers to Mashiach as a builder who will personally restore the Beit HaMikdash, thus indicating that the future temple will be built by flesh and blood. Indeed, the Rambam (Melachim 11:1) explicitly rules that the future Messianic king will ingather all the exiles and rebuild the Beit HaMikdash.
What are we to do with this seeming contradiction? On the one hand, Klal Yisrael sing of a future in which the Divine Hand of Hashem miraculously restores the temple. On the other hand, various sources in Chazal attest to the Melech HaMashiach leading the building project.
The Aruch LaNer explains that humanity can only restore the physical shell of the sanctified abode of Hashem. But the future Mikdash will be far more than an architectural masterpiece. It will be sanctified with the Presence of Hashem from above. Just as a soul enters and sanctifies the body, the physical temple will be consecrated with the supernal “soul” represented by Hashem’s Presence. Much like heavenly fire descended from the heavens to sanctify the mortal fires of the kohanim below, our physical endeavor will be spiritually set aflame by the Almighty.
So which is it? A miraculous descent in fire, or a physical construction? Chazal teach us that both are true. The physical structure of the Mikdash will be built by human beings, led by Mashiach, stone upon stone. But
its sanctity cannot be manufactured. That can only come from Above. The Divine Presence descends only once a vessel has been prepared.
We build, and Hashem sanctifies. We light the fire, and heavenly fire descends. Redemption does not bypass human effort but rather completes it. Klal Yisrael’s prophetic song at the sea is not a passive dream of miracles, but a charge. If we wish to merit a Mikdash established by the hands of Hashem, we must first be willing to build with our own.
