The Rebbe's Rambam | Marking the completion of the entire set

Hilchos Melachim | Ch 11

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442

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And if he has not succeeded to this extent described above, or he was killed, it is then apparent that he is not the one whom the Torah promised as Moshiach . Instead he is like any of the kings of the House of David who were complete and righteous but died. The Holy One, blessed be He, did not install him except to test the public through him, as it states: “And from the intellectuals shall they stumble, to refine,

.133 .äì ,àé ,ìàéðã

 meritorious, the Beis Hamikdash will descend fully formed from heaven, but if not, it will be built by their hand. 456 However, we can resolve the conflict differently: The Midrash says that “the gates of the Beis Hamikdash were buried in place.” 457 Acharonim 458 suggest that when the third Beis Hamikdash descends from heaven, it will not have gates, and the Jewish people will take the gates from the previous Beis Hamikdash and erect them. The Rambam rules in Hilchos Zechiyah Umatanah that one may acquire an owneless building through affixing doors to the structure. 459 Thus, the Beis Hamikdash could descend (almost) fully built from heaven, yet it will still be Moshiach who builds it — since he will put up the gates. Another possible resolution is that a spiritual Beis Hamikdash will descend and rest within a physical Beis Hamikdash built by Moshiach. A third resolution is that the elements of the Beis Hamikdash described in Yechezkel will be built by Moshiach, and the elements which are unknown will be built by Hashem. The key point here is that the Beis Hamikdash of Moshiach must be an eternal structure, and eternity can only exist for something created by Hashem. On the other hand, this eternity needs to settle within our physical reality, and therefore must be built by mortals. Therefore, it will be built by both. .à ,æ àùð úùøô é"ùøéôî òîùîù éôë äùîá áåúëä äìúù ÷ø åà ã"ä .ù"å÷ìá äæì øå÷îá 16 äøòäá ãåò äàøå .461 .ã ,ç øáãîá .462 .íù ãåã éøáã .íù äîåøú à"åâá ïëå .ïàë é"ùøô ìò à"åâ .463 .á ,áë úáù



Pardes Hamelech

In truth, this dynamic is present in other mitzvos too; the instructions regarding the building of the Menorah were commanded to Moshe and he 460 is recorded to have created it “according to the form that Hashem had shown Moshe.” 461 On the other hand, the Midrash cited by Rashi on this verse states that “it was made by itself through the Holy One, Blessed is He.” The Maharal of Prague explains that certain revelations from Hashem are far beyond the capabilities of mortal humans to access through their Divine service. Despite that, Hashem desires that there be some degree of involvement from the mortal human being for them to be drawn down into our reality. 462 Therefore, the Menorah — which “is testimony to mankind that the Divine Presence rests among the Jews” 463 — could only be actuated by Hashem, but nonetheless, Moshe’s participation was necessary. Similarly, the great Divine revelations which will be present in the Beis Hamikdash makes it necessary for Hashem to build it, and nonetheless, it is a mitzvah for the Jewish people to take part in the building process as well. Now, the Rambam chooses to focus on the human aspect, because his is a work of Halachah, which focuses on the responsibility of the human being. The Midrash and Zohar are not halachic works, and there fore focus on its spiritual qualities. Likkutei Sichos vol. 18 pg. 418, vol. 38 pg. 38, vol. 39 pg. 11 Erev Rosh Chodesh Av 5736. Sichos Kodesh vol. 2 pg. 525

.456 .36 äøòä 84 'ò â"éç ù"å÷ì .457 ô ø"ãîá .âé ,å"è .458 .(à ,àî äëåñì) øäæ éøòù øôñ äàø .459 .è"ä á"ô

.460 úåèùôîù òîùîù éôë äøåðîä úà äùò ïëà äùî íà ë"ë øåøá åðéà å"èô êúåìòäá ø"áãîáå ,â êúåìòäá àîåçðúáå (àì ,äë) äîåøú é"ùø 'ì