What are the implications of "Tevi'eimo v'Sita'eimo ... "?
Hadar Zekenim: It is a source in the Torah for Techiyas ha'Mesim. 1
He does not explain how we learn Techiyas ha'Mesim from here. Perhaps it is because the Pasuk hints at bringing the nation to the [third] Beis-Hamikdash, which Hashem will build. Refer to 15:17:4:2 (PF). (Furthermore, after the preceding Pasuk referred to the first two Batei Mikdash, see 15:16:4:3 , our Pasuk should refer to the third.)
Why did Moshe say "Tevi'eimo" (bring them), and not 'Tevi'einu' (bring us)?
According to the Maharshal, Rashi is referring, not just to Moshe himself, but to the entire generation, who were destined not to enter Eretz Cana'an - despite the fact that the sin of the Meraglim had not yet taken place.
Moshav Zekenim and Riva: And the reason that he later said to Yisro, "We are going to the place..." (Bamidbar 10:29), is because he did not realize what he was prophesying; nor did he extrapolate from "Atah Tir'eh" (Shemos 6:1) that he would not enter Eretz Yisrael (refer to 6:1:1:1). For Maharal's approach, refer to Shemos 4:13:151:4, and to Shemos 6:1:152:2 and onwards.
Why does the Torah use the word "Machon" and not 'Makom'?
Rashi and Targum Yonasan: To teach us that the earthly Beis-ha'Mikdash is exactly opposite to Hashem's Throne. 1
Gur Aryeh: "Machon" means a base or a support (as in Melachim I 7:27). The Mikdash is like a support for the Heavenly Mikdash directly above.
Since the word "Machon" can be read 'Mechuvan' (exactly opposite). See Torah Temimah, note 29.
Why the double expression, "Tevi'eimo v'Sita'eimo"?
Seforno: 'Bring them to the land and settle them there permanently' - that they should never be exiled from it.
Targum Onkelos and Targum Yonasan: 'Bring them to the land and settle them there.'
How will we reconcile the current Pasuk, which implies that Yisrael will build the Beis-Hamikdash after they arrive in Eretz Yisrael, with the Pasuk in Terumah, "v'Asu Li Mikdash .... ", where Hashem instructed them to build it already in the desert?
Kesuvos 62b: This teaches us just how much Hashem loves Yisrael - in that He could not wait until they arrived in Eretz Yisrael.
What does the Torah mean when it refers to "the Mikdash which Hashem's Hands established"?
Rashi #1 (citing the Mechilta): The fact that the Torah writes "Yadecha" (in the plural), indicates how precious the Beis-ha'Mikdash is in Hashem's Eyes - When He created the world, He created it with only One Hand, 1 yet the Beis-ha'Mikdash that He will build, 2 He will build with Two Hands.
Rashi #2 (to Sukah 41a): It hints that the third Beis-ha'Mikdash 3 will descend from Heaven, fully built.
Seforno: It refers to the plans of the Beis-ha'Mikdash, which Hashem handed to David ha'Melech, 4 just as He handed the plans of the Mishkan to Moshe. 5
Rashi: As the Navi writes in Yeshayah 48:13.
Rashi: When He will reign Supreme over the entire world - as hinted in the next Pasuk. For Maharal's analysis, see below, 15:17:4.2 and 15:17:4.3 .
As a continuation to the preceding verse, which alluded to the first two Batei Mikdash; refer to 15:16:4:3 .
Rashi: See Divrei Hayamim I 28:19.
Rashi: See Shemos 25:8, 9.
How does this Pasuk continue the ideas in the preceding one?
Maharal (Gevuros Hashem Ch. 47, p. 193): The preceding verse ("Ad Ya'avor...") alluded to our future crossing of the Arnon and Yarden rivers, into Eretz Yisrael. 1 Subsequently, we ask Hashem [to implement the next stage], 'Bring us and plant us' in the Beis Hamikdash. What is its significance? The Mikdash is called Nachalah 2 - an ancestral inheritance, a chain that is never interrupted - thus the metaphor of 'planting.' The place of the Mikdash is attached to, and aligned opposite, the location where Hashem dwells On high ("Machon l'Shivtecha"); and it too has G-dly sanctity as "Mikdash Hashem." 3 What's more, "Hashem established it with both Hands." 4
With great miracles; while reaching great spiritual heights. See above, 15:16:4.1:1 .
See Rashi to Devarim 12:9; and Zevachim 119a.
"Machon l'Shivtecha" means that the Mikdash is aligned with Hashem's Sanctuary on High. "Mikdash Hashem" adds that the Mikdash on earth has its own inherent Kedushah. As we outlined above (15:17:2.1 ), according to Mizrachi the primary location for Hashem's Shechinah is the upper realms; while Gur Aryeh disagrees - the Shechinah is primarily in the Mikdash here on earth.
As explained above based on Maharal - The sanctity of the Mikdash is not merely partial, nor is it divisible (see 15:17:4.2:1 and note 15:17:4.2:1 5
).
Chazal teach (Avos 6:10) that there are five special Kinyanim that Hashem acquired in His world - Torah, Heaven and Earth, Avraham, Yisrael, and the Beis Hamikdash (the last two are derived from these Pesukim, in Shiras ha'Yam.) Doesn't all of Creation belong to Hashem? What is so unique about these five things?
Maharal #1 (Derech Chayim p. 316, to Avos 6:10): The term 'Kinyan' implies something fully under one's domain, without any exclusion. (For instance, an Eved is not a generic 'Kinyan' to his master, because a master only controls a slave in some respects. All aspects of a true Kinyan must be solely for its owner.) Likewise, a true Kinyan must be unique in its owner's eyes. (For example, if a master owns two slaves who serve him at different times, or for different tasks, neither slave is exclusive in his service to him.) Most aspects of Creation do not bring about a complete revelation of Hashem; rather, only in combination with other creations. 1 Only these five things are called 'Kinyan,' meaning that they are solely for their Creator, with no deviation or other associations. 2
Maharal #2 (ibid.): When we say that a person 'acquired a Kinyan,' we mean something that is indispensable for him, to fill his needs. (For example, a home to live is a 'Kinyan;' it is essential to any person. Furnishings or servants, on the other hand, one can manage without.) Chazal describe these five Kinyanim in the same way - [Hashem 'needs' them in the sense that] they reveal Hashem's Divinity in the world, and His Name is called upon them. 3
Maharal #3 (ibid. p. 319): A Kinyan is something completely at the disposal of its owner, with no association to anyone else. These five significant things are referred to as 'Reishis'; 4 they are above and beyond anything else. They are in Hashem's domain -- thus they are called 'Kinyan.' 5
Maharal: For example, the Gemara cited above (Kesuvos 5a) brings the Pasuk, "His is the sea, it is He Who made it; and the dry land, His hands fashioned" (Tehilim 95:5). The sea and dry land are two separate entities; and what one of them teaches us about Hashem is not the same as what the other teaches - each gives us only a partial perspective. (Nevertheless, the Beraisa does count Heaven and Earth as one Kinyan, because they are interdependent (as above, 15:17:4.2:1 with note 15:17:4.2:1 2
). They demonstrate Hashem's Divinity, and His Name is called upon them. Also refer to Bereishis 14:19:2.1 .)
Maharal (ibid. p. 319): Furthermore, each of these five Kinyanim belongs to a separate sphere than the other four. a. The Torah transcends the physical (it is purely Sechel); b. Heaven and Earth are unparalleled in the physical realm; c. Avraham was the start of humanity, "father of the multitude of nations;" d. Yisrael is unique to be chosen from among the nations; e. The Mikdash is chosen from among all locations on earth.
Maharal discusses how this is true of each of the five Kinyanim listed. Regarding Yisrael - Hashem is known as "Elokei Yisrael," such that His Divinity relies upon us. The Mikdash is where His Shechinah resides, as in the verse, "For Your Name is called upon this House" (Melachim I 8:43).
'Reishis' means being the root of all that will follow. Also refer to Bereishis 1:1:2.1:2 .
To summarize - there are three aspects of 'Kinyan." a. It is completely its owner's, not just partially; b. the owner needs this item; c. the item is only for its owner, and for no one else.
Chazal teach (Avos 6:10) that among the five special Kinyanim that Hashem acquired in His world, are Yisrael and the Beis Hamikdash (based on these Pesukim in the Shirah). They cite an additional Pasuk regarding Yisrael - "To the holy ones, that they are in the land; and the mighty ones - all of my desire is upon them!" (Tehilim 16:3). But that verse doesn't even seem to mention Yisrael! Furthermore, when our Pasuk discusses the Mikdash, it does not refer to it directly as a 'Kinyan'! (The word "Konenu" is a different root, spelled with the letter Kaf, meaning "to establish.")
Maharal (Derech Chayim p. 318, to Avos 6:10): a. If we would derive that Yisrael is Hashem's Kinyan, from this context alone, we might view this merely as the outcome of His bringing us out of Mitzrayim; but not that we are inherently His acquisition in the world (as "Kinyan' is defined in the preceding question). The Beraisa therefore adds the verse, "all of my desire is upon them" - i.e., Hashem desires Yisrael more than anything else - and there is no greater Kinyan than this. 1 b. The Beis Hamikdash is a 'Kinyan' due to its singularity. (In the Halachic sense, as soon as Yisrael had the Mikdash, it became forbidden forever to bring an offering on a Bamah.) If Heaven and Earth are counted as a Kinyan, despite that each was created 'with one Hand' (see Rashi, and refer to 15:17:4.2:1 ), how much more so is the Mikdash, which is 'established with two Hands,' a Kinyan of Hashem. Furthermore, 'two Hands' means that it is unique, and nothing else shares its status - thus it is a Kinyan.
QUESTIONS ON RASHI
Rashi writes: "'Machon l'Shivtecha' - The Mikdash below is precisely (Mechuvan) opposite the Throne Above." Why interpret this way?
Mizrachi: "Machon l'Shivtecha" must refer to Hashem's primary dwelling. It cannot then refer to the Mikdash on earth; as the Navi exclaims, "So says Hashem, The Heavens are My Throne; and the earth my footstool! [What house would you build me, etc.]" (Yeshayah 66:1). Rather, the Beis Hamikdash is aligned with the Kisei Ha'Kavod above (and the latter is His primary dwelling). 1
Gur Aryeh: "Machon" means a base or a support; the Mikdash is like a support for the Heavenly Mikdash directly above.
Gur Aryeh differs from Mizrachi on this point; indeed the earth is the primary place for Hashem's Shechinah to rest. Maharal discusses this at length in Gevuros Hashem (Ch. 66 - 68). Also see there, Ch. 70 (p. 320) - Shamayim and Eretz are equivalent, in that the Heavens are the beginning of everything, and the earth below is its completion. Hence, the place for the Mikdash is on earth. For an additional reference about the alignment of the Mikdash below with the Mikdash Above, see the topic of Yaakov's ladder; refer to Bereishis 28:17:1.3:2 . (EK)
Rashi writes: "'Machon l'Shivtecha [Pa'alta]' - ... precisely (Mechuvan) opposite the Throne Above, 'Asher Pa'alta.'" What is Rashi clarifying by adding these words?
Gur Aryeh: Which Mikdash are we saying that Hashem made? The earthly Beis Hamikdash has not yet been fashioned by Hashem Himself. 1 Rather, the verb "Pa'alta" is modifying only the word "Shivtecha" - the Heavenly Thone that Hashem Himself made. We are saying that our earthly Beis Hamikdash is like a "Machon" (support) for that Throne. 2
Rashi writes: "Mik'dash - The Ta'am (cantillation note) on this word is 'Zakef Gadol,' in order to separate it from the word 'Hashem' that follows; [i.e.], 'The Mikdash that Your Hands established, O Hashem.'" Why is this punctuation so important? And why is the Name spelled out here as Alef-Dalet-Nun-Yud, meaning that Hashem is Master of All ?
Gur Aryeh #1 (citing Rabbi Avraham of Prague): Were it not for the stop, we would read it as, 'the Mikdash of Name Alef-Dalet ; [which] Your hands established, Hashem [the Name Yud- Kei mentioned above]' - which sounds like two powers, Chas v'Shalom. That is why we must stop with a Zakef Gadol on the word "Mik'dash." 1
Gur Aryeh #2: The verse can now be explained as, "The Name Alef-Dalet established the Mikdash." We explained above (on the words "Pa'alta Hashem"), that Hashem made the Heavenly Mikdash, via the Name Havayah; this is in contrast to the Mikdash below, which He established by the Name of Adnus. 2 It is in the earthly Beis Hamikdash, that the Shechinah connects with the creations, just as a master (an Adon) does have an association to his servants; whereas the Mikdash Above was fashioned via the Unique Name, by which Hashem is Nivdal (apart from and beyond) all of existence. 3
Such that it means, "The Mikdash that Your Hands established, O Hashem" (the Name Alef-Dalet).
Gur Aryeh adds that the Name spelled Alef Dalet has the same Gematriya as "Heichal" (Sanctuary) - 65.
To perhaps explain - The Name Havayah indicates how Hashem's Providence is above and beyond the deeds of man, and their choices between good and evil. It means that Hashem's will is always fulfilled, no matter what (also see above, 15:11:154:1**** ). The Name of Adnus, however, reflects how Hashem responds to Man's deeds, thus directing the world in accordance with Man's choice. Hence, the Mikdash Above is associated with the Name Havayah. It existed even before any person came along to choose good; nor is it destroyed when people choose evil. The earthly Beis Hamikdash, in contrast, is destroyed and rebuilt - by people's deeds. (EK)
Rashi writes (based on Kesuvos 5a): "Cherished is the Beis Hamikdash; for whereas the world was created 'with one Hand' [of Hashem, so to speak,] ... the Mikdash [will be built] with two Hands." What do Chazal mean by this?
Gur Aryeh: To demonstrate that the world was created 'with one Hand,' Chazal cite the Pasuk, "Also My Hand established the earth; [and My Right emplaced the heavens]" (Yeshayah 48:13). The Navi describes Heaven and Earth each being created with 'one Hand;' meaning that both are necessary - just like a person's right hand and left hand are co-dependent (Heaven, which is more significant, is attributed to the right hand). Only together do Heaven and Earth form a complete entity called 'the world;' 1 each one viewed separately is only a part (Chelek) of a whole - and partial existence would not last. 2 Hashem is revealed in the world through both of its component parts together, as in the Pasuk, "The Heavens are My throne, and the Earth is My footstool" (Yeshayah 66:1); thus He is called "Elokei Olam" (Yeshayah 40:28). The Beis Hamikdash, however, is in and of itself the site for Hashem's Shechinah - "The Great and Holy house, that Your Name is called upon it" (from Birkas ha'Mazon). The Mikdash is an entirety (ha'Kol); it does not need to join with anything else. 3 Therefore, Chazal attribute the Mikdash to 'both hands.'
Maharal (Chidushei Agados Vol. 1, p. 149, to Kesuvos 5a): The sanctity of the Beis Hamikdash is not due to any inherent aspect thereof; rather, it is Hashem Who establishes and sanctifies it from His True Self. 4 This is what Chazal refer to as 'with two Hands.' 5
Gur Aryeh: Shamayim and Eretz were created together in Bereishis 1:1. The Torah at times lists Shamayim first, and at times Eretz, to show that they are equivalent, and complementary.
Maharal (Gevuros Hashem Ch. 47, p. 193): The co-existence of Shamayim and Eretz is comparable to a circle and its midpoint -- they are two distinct entities, yet one cannot exist without the other. To explain, the role of Shamayim is to influence (Mashpi'a), and that of Eretz is to receive (Mekabel). Just like a recipient cannot last without its benefactor, the benefactor cannot be so called unless there is someone to receive that beneficence. (Refer to 15:17:2.1:1* for more about the relationship between Shamayim and Eretz.) (EK)
Maharal (ibid.): Divisibility is a property of something physical. (Physical dimensions such as length, width, and height can be divided into segments.) The Mikdash, however, is above physical Chomer; it is sanctified to the degree that it is all-inclusive (ha'Kol). Compare to Gur Aryeh to Bereishis 28:17 - The Beis Hamikdash is created 'with two hands,' in the sense that it connects the upper realms to the lower realms. Also see Maharal (Derech Chayim p. 53, to Avos 1:15) - The Beis Hamikdash is inclusive of both right and left aspects, which represent Ahavah and Yir'ah respectively (Maharal says this was especially true of Bayis Sheni, more so than Bayis Rishon).
As a corollary, see Maharal (Netzach Yisrael Ch. 11) - Yisrael are called "children unto Hashem" (Devarim 14:1), in the sense that children reveal the true self of their parents - i.e. their inner makeup, not the externals. As for other nations, although they do have a part in revealing Hashem's will in the world, it is only in a supporting role to Yisrael, as an extra. They are not such an expression of Hashem's True Self. (EK)
Perhaps what Maharal means, is that the Beis Hamikdash is not just one detail of Hashem's guidance for the world, but rather, it is His primary intent for the world - His revelation therein. (EK)
Rashi writes: "... And When will [the Beis Hamikdash] be built 'with two Hands'? At the time that 'Hashem will reign forever and ever' (15:18), in the future." That is indeed how the Mechilta explains. And yet, the Gemara (Kesuvos 5a) that Rashi is based on, refers to this very Mikdash as "the handiwork of the righteous (Ma'aseh Tzadikim)." Wouldn't that mean the first and second Batei Mikdash, which were built by Yisrael (whereas the third Mikdash will be Hashem's handiwork alone)?
Gur Aryeh: As Rashi writes, the verse directly refers to the future Beis Hamikdash, which will be built by Hashem Himself, and not by Man. The first two Batei Mikdash were likewise established by Hashem - albeit through the Tzadikim. They were like a utensil in His Hands to carry out its construction. Chazal describe this as 'both Hands' - just like the Mikdash of the future.
