Table of Contents

The Shape of the Third Base Hamikdash

וְאִֽם נִכְלְמ֞וּ מִכֹּ֣ל אֲשֶׁר עָשׂ֗וּ צוּרַ֣ת הַבַּ֡יִת וּתְכֽוּנָת֡וֹ וּמֽוֹצָאָ֡יו וּמֽוֹבָאָ֣יו וְכָל צֽוּרֹתָ֡ו וְאֵ֣ת כָּל חֻקֹּתָיו֩ וְכָל צ֨וּרֹתָ֚ו וְכָל תּוֹרֹתָו֙ הוֹדַ֣ע אוֹתָ֔ם וּכְתֹ֖ב לְעֵֽינֵיהֶ֑ם וְיִשְׁמְר֞וּ אֶת כָּל צֽוּרָת֛וֹ וְאֶת כָּל חֻקֹּתָ֖יו וְעָשׂ֥וּ אוֹתָֽם.

And if they are ashamed from all they have done [then let them know what I will do for them[1]]; the form of the House, and its setup, and its exits, and its entrances, and all its shapes, and all its statutes and all its forms and all its teachings make known to them and write it down in their sight – and they will maintain all its form and all its statutes and they will make it.[i]

Rashi on this verse provides us with the following commentary:

ואם נכלמו – That they are embarrassed and covering their faces from all that they did. Then, make known to them what I (G-d) will do for them in the future.
צורת הבית – and the borders of the structure, how it is from front to back, set arranged on its four sides.
ותכונתו – the accounting of its rooms and chambers.
וכל צורתו – the Cherubim, palm trees, posts and halls. I [Rashi] found the later וכל צורתו [to be] לא פורש – unexplained.
וישמרו – they shall study the concepts of the measurements from your mouth, that they should know [how] to make them at the End Time. I [Rashi] found the following: The second Arrival, that of Ezra, was deserving to be like the first arrival, that of Yehoshua – that they should come with armed strength and with miracles, as we derive from the verse[ii] עד יעבור [2] This building, [the Second Base Hamikdash] when they came out of exile would have been fit for them as a permanent redemption were it not for the sin. Their Teshuva was not appropriate in a way that conditioned that they would no longer sin. [And therefore] they went out [from Babylon] with permission from Koresh and they built [the Second Base Hamikdash] on their own[3]. And some say, in Babylon they stumbled over the non-Jewish women[4].

Of note, the verse contains four (4) פזרs in a row, a cantillation mark where the voice rises to a crescendo and then returns to baseline. This is a unique occurrence in Tanaĉ.

What is the lesson of the four (4) פזרs in a row?

Also, Rashi notes that he has no explanation for the later phrase וכל צורתו. However, Rashi uses an unusual expression to tell us this: לא פורש – it has not been explained. Normally, when Rashi doesn’t know the meaning of the verse, he will use an expression indicating his lack of knowledge, as he does with the verse[iii] אם יעקב ועשו – mother of Yaakov and Esav: איני יודע מה מלמדנו – I do not know what this is teaching us.

Why the strange phrasing by Rashi of לא פורש?
Why wasn’t the word צורתו explained?

In considering the unusual series of cantillation marks on the verse, there is another unusual word: The word וְכָל צ֨וּרֹתָ֚ו actually has two cantillation marks on it. Effectively marking these two (2) words as if they should be read as three words.

Why are there two cantillation marks on the unexplained word צורתו?

Also, normally when listing out the various types of statutes, laws, rules and regulations, the Torah frequently pairs together the following terms: חוקים, משפטים, תורות or uses the term עדות for Mitzvos which testify to certain truths, or even the generic term מצות. Here though, Yeĉezkel pairs together חוקתו and תורתו with צורתו – a term that is not connotative of a command or Mitzva. Since the word צורתו is meant to refer to the prophesied geometric sizes, dimensions, and other defined aspects of the third Base Hamikdash, the appropriate term for those rules should be משפטים – logical laws that make sense. As architectural design is at is most basic component, functional.

Why does Yeĉezkel use the term צורתו instead of משפטו?

Kabbalistic Background

In the Kabbalistic tradition, the cantillation marks are provided in order to add depth of meaning which is not readily apparent in the simple understanding of the words used. Rabeinu Moshe Cordovero[iv] explains the term פזר is based on the verse[v] פזר נתן לאביונים – He dispersed | gave to the poor. This cantillation mark is there to refer to the Sefira of תפארת which sustains two “poor” Sefiros; the Sefira of יסוד – the עני, and the Sefira of מלכות – the עניה. Both of which are termed אביון which is an adjective describing poverty where everything is desired – destitution – because those Sefiros do not have any light of their own. Their only source of life and light is that which is sent down from above. Accordingly, the shape of the cantillation mark is made up of three (3) grid points on the left and two (2) on the right, referencing the five (5) Sefiros which interact with תפארת [two (2) on the right: חסד and נצח and three (3) on the left: גבורה, הוד and יסוד – with מלכות receiving from all] and is pronounced with a high query sound, representing the concept of the poor seeking sustenance from that which is above, as well as the settling and returning sound of having received that light and life and internalizing it.

Thus, we have the definition of the פזר as being indicative of the השפעה from the infinite to that which has nothing of its own. And this charitable gift is completely without limits.

Halaĉic Challenge

This though presents a Halaĉic contradiction. Since we are defining פזר as giving “without limits”, why would Jewish law place a cap on charitable giving. The Gemara[vi] dictates that a person should not give away more than a fifth (20%) of their wealth, lest they become impoverished and a burden on the community. How, then, can the foundation of the Third Temple be built on an infinitely limitless פזר.

The answer is found in the Tanya[vii]. The Alter Rebbe explains that “the fifth” limit applies only to a completely righteous person. However, when one needs to make up for sins, to heal a spiritual blemish, then the limits are removed. One can give everything away for the redemption of their soul.

And this is dictated in the start of the verse by Yeĉezkel ואם נכלמו מכל אשר עשו – and if they are ashamed of everything they have done, the state of Teshuva which triggers the removal of the limit set by the Gemara and allows us to initiate צדקה on the level of פזר – limitless giving.

Redemption, therefore, is not a passive event that merely descends upon us. It is an Ohr Chozer—a returning light generated by our own limitless acts of Teshuva and Pazer.

Talmudic Background

In discussing the concept of charity, the Rabbi Avahu made the following statement[viii]:

The question was posed of [king] Shlomo son of Dovid: How powerful is Tzedaka.

His response: Go and see what Father Dovid explained, פזר נתן לאביונים, צדקתו עומדת לעד, קרנו תרום בכבוד – He dispersed | gave to the poor, his righteousness stands forever, his ‘horn’ shall be honorably exalted.

In explaining this statement by Shlomo, the Ben Yehoyada notes that Tzedaka is functionally different than other Mitzvos. On the one hand, it provides sustenance and life to the poor. Thus, Tzedaka is an act of giving. However, as noted by Shlomo, the one who gives is thereby uplifted and rendered righteous – his righteousness stands forever, his ‘horn’ shall be honorably exalted. Thus, Tzedaka’s act is an act of receiving.

In Ĉassidic terms, this type of interaction is called by the terms אור ישר and אור חוזר. אור ישר is the direct revelation of light from its source (ישר being another term for righteousness) and אור חוזר is the reflected light, light that is not overwhelmingly bright, but improved by that which it impacts.[5] A similar concept is discussed in the vision of Yeĉezkel[ix], where the angels are described as being רצוא ושוב – both drawn to their source, and returning to perform their mission.

As a mnemonic to the meaning of the verse, the Ben Yehoyada notes that this verse is palindromic[6]:

פזר נתן לאביונים, צדקתו עומדת לעד, קרנו תרום בכבוד – He dispersed | gave to the poor, his righteousness stands forever, his ‘horn’ shall be honorably exalted.
בכבוד תרום קרנו, לעד עומדת צדקתו, לאביונים נתן פזר – honorably his ‘horn’ shall be exalted, forever stands his righteousness, to the poor he gave the disbursement.

This is why King Shlomo, who was asked how great charity is, answered with the phrase “go out and see what my father Dovid explained”. Dovid, (whose name דוד is a palindrome[7],) represents the Sefira of מלכות, which exists as a palindrome – last of the Sefiros in אור ישר, and first in אור חוזר. Both receiving from all the Sefiros, and the cause of all life.

[Although Ben Yehoyada doesn’t mention this, the same can be said [mostly] of the corresponding verse in the previous chapter of Tehillim, in which Dovid sets forth a similar poem based on the order of the Aleph Bais. That verse[x] reads as follows:

פדות שלח לעמו, צוה לעולם בריתו, קדוש ונורא שמו – Redemption he sent to his nation, he commanded to the world his covenant, holy and awesome is his name.
שמו נורא וקדוש, בריתו לעולם צוה, לעמו שלח פדות – His name is awesome and holy, his covenant to the world was commanded, to his nation he sent redemption.

The difference between the two usages of the letter פ in those poems is that first the term פדות is used, followed by the term פזר – which incidentally highlights the connection between redemption and charity, as it says in the verse[xi] ציון במשפט תפדה ושביה בצדקה.]

Thus, we understand that redemption, unlike the initial exodus from Egypt, is not a one-way phenomenon. There is a process of אור חוזר, returning light, which is integral to the concept of redemption. Which is why the Mitzva of Tzedaka, which epitomizes both the concepts of אור חוזר as well as אור ישר, is functionally tied to the redemption[8].

Measuring the Line

In considering the measurements of the third Base Hamikdash, there is another quirk about its construction – the dimension of the Base Hamikdash are not fully defined to exactitude. Unlike the Mishkan and Mikdash built by Shlomo, the prophesied dimensions of the third Base Hamikdash is fundamentally incomplete.

Commentators such as Rashi, the Radak and Malbim grapple with the text presented by Yeĉezkel and note that various terms used are not defined. Such as אתיקים and צלעות.
The dimensions of the הר הבית itself are drastically larger than the current geographic reality of the mountain.

In considering this, the Gemara[xii] notes the following:

Rav Yehuda said in the name of Rav, ‘remember this man, Ĉananya son of Ĉizkiya, for good, for were it not for him, the book of Yeĉezkel would have been hidden, since its words contradict those of the Torah. What did he do, he brought up three hundred jugs of oil to the attic[9] and he sat there and taught [the prophecies of Yeĉezkel].

Similarly, Rambam rules[xiii] “the structure built by Shlomo was already explained in [the book of] Kings. Similarly, the structure that will be built in the future – even though it is written in [the book of] Yeĉezkel, it is not explicit and explained. [Note: Rambam also uses the phrase אינו מפרש, similar to Rashi.]

Why is the prophecy not specific[10]?

Even the standard unit of measurement, the קו המדה – the plumb line, which typically measured out an אמה will be different. Instead, a קנה המדה – the ruler will be used[xiv], which measurements are an אמה AND אמה וטפח. This addition of the extra tefaĉ implies the utilization of אור חוזר – the original light with the added dimension that is brought about by returning. This change from the normative measurements of the Base Hamikdash to the future method of measurement is noted in the final Ma’amar of the Rebbe Rashab, and the initial Ma’amar of the Frierdiker Rebbe, titled ראשית גוים עמלק. In these discourses, they define the precise difference between the קו המדה and the קנה המדה.

The קו המדה – the plumb line measures the initial, downward line of אור ישר. It represents the light that fills all worlds, a top-down, strictly measured reality, where everything receives exactly the light needed for it to exist properly without being nullified. This light is called the ממלא כל עלמין – the light that fills all the worlds.
The קנה המדה – the ruler, however, measures the exact opposite, it measures the absence of the light, the הסתלקות – the deliberate withdrawal and ascension of the infinite light to allow room of the כלים to exist. The removal of the infinite light creating a מקום חלל – an empty space in which the possibility of something that can perceive itself as being created can exist leaves behind a רשימו – a trace of the infinite that previously filled all of creation. It is from this ‘trace’ that the characteristics of the כלים can be created, and ultimately what allows creation as we know if to exist. The קנה המדה is what measures that withdrawal.

The First and Second בתי מקדש were manifestations of אור ישר, revelations from above downwards. But the Third Base Hamikdash represents the ultimate, complete harmony between the Jewish people, the world, and the Almighty himself. If it too were built out of the קו המדה – nothing could exist as a separate being. There would be no presence within the world of G-dliness, instead the world would be realized as nothingness. Therefore, the Third Base Hamikdash is built from the light of אור חוזר, where G-d measures not what he has provided, but the trace of the infinite left behind by the withdrawal.

This brings us full circle to King Shlomo. It is deeply fitting that the question of charity’s greatness, Charity which is tied to the redemption, was directed to Shlomo, whose very name means the “King to whom peace belongs” (מלך שהשלום שלו). He understood the harmony of the top-down and bottom-up lights coming together.

The Shape of Things to Come

This explains why the word צורתו – its form used in place of משפטים – the logical, G-d given commands. Even though משפטים are logical, they still represent rules handed down from above. But the shape of the Third Base Hamikdash is [partially[11]] designed based on אור חוזר. Its final form cannot be dictated solely by top-down logic and prophecy; it requires our input.

This explains the two cantillation notes resting upon the word צורתו.

Placed above the word is the פשטא, representing the simple, uncompounded nature of the Infinite Light descending from above.
Placed below the word is the מרכא. The root of מרכא is related to the term מאריך אף – G-d’s immense [infinite] patience and kindness in holding back his absolute perfection, purposely leaving space so that we may be allowed to be a part of this building process.

And the placement within the word is of course deliberate. It serves to divide the word into two components: צוּר and תָו.

צור – the Rock: The ultimate expression of G-d’s infinite, immutable nature. Complete nullification to the Divine.[xv]
תו – the Sign: A suffix word that means ‘his / its’ representing subjugation, but also referencing a specific symbol. Previously[xvi] Yeĉezkel tells us that prior to the destruction of the first Base Hamikdash, G-d instructs an angel: ‘And set a mark [תו] upon the foreheads of the men’ indicating which people were righteous who were to be saved from destruction.

Yet, Rashi [and Rambam] looked at this word, צורתו, with its dual notes, and stated frankly לא פרש – that it is not explained. This phrase לא פרש is also used in the Ĉumash[xvii] regarding the man who gathered wood on Shabbos, where the verse states ויניחוהו במשמר כי לא פורש מה יעשה לו – and they placed him under guard, because it had not been explained what should be done to him. Thus, the term לא פורש is used as an expression indicating a lack of knowledge as to what to do. And the term מה יעשה לו is used once more in the Torah[xviii] ותתצב אחותו מרחוק לדעה מה יעשה לו – and his sister stood from afar, to know, what will be done for him. Miriam was confident of her prophecy that Moshe was the redeemer G-d had promised, and thus she watched to see how this prophecy would manifest.

In discussing the verse of Miriam standing watch over baby Moshe, the Gemara[xix] makes a startling point. This entire verse is actually an allegory referring to G-d himself. Essentially, the Divine Presence ‘stands from afar’ so to speak, watching and waiting.

Waiting for what?

G-d is waiting to see what “we will do for him”. The dimensions of the Third Beis Hamikdash are not entirely clear, and its form is “לא פורש – not explicit,” because the final blueprint is not G-d’s alone to draw. It is dependent, at least in part, on our service throughout the exile in the form of אור חוזר – as represented by the cantillation mark פזר, the limitless charity tied to our redemption. G-d was watching and waiting throughout the exile to see what form we will make for the Third Base Hamikdash.

[1] Interestingly, the verse contains a seemingly incomplete thought – “And if they are ashamed of all they have done…” what then? Rashi inserts a comment to render the verse meaningful, that crucial “then”. However, we can read this differently. And if they are ashamed, G-d immediately proceeds to the next section of the verse, discussing the various design elements and rules of the third Base Hamikdash. There is not even the delay of “make known to them”. Rather, immediately with the feeling of shame for past misdeeds comes the Third Base Hamikdash. As the Frierdiker Rebbe would state “לאלטער לתשובה לאלטער לגאולה” – Teshuva causes immediate redemption.

[2] The verse states עד יעבור עמך ה’ עד יעבור עם זו קנית – implying that there would be two arrivals of the Jewish people into the land of Israel. Since they are juxtaposed, they are considered similar. See Gemara…

[3] Without miraculous assistance – such as: they lacked the שמיר worm to cut their stones. They lacked the space defying Aron for the Kodesh Kadashim. They lacked the Cheruvim.

[4] Similar to the challenge of מי הוא יהודי, the Jews in the time of Ezra were faced with widespread assimilation. Because they had failed in this sin, some say they were not worthy of building the permanent Base Hamikdash prophesied by Yeĉezkel.

[5] Practically speaking, it is only אור חוזר that allows vision in a person to function normally, a literal example of אור ישר in this world is the light of the sun, which is blinding but required for life. While the אור חוזר example, the light of the moon can be easily looked at and is beneficial to life.

[6] it can be read both forward and backward

[7] and speaking of palindromes, the word נתן, the Give in צדקה is also a palindrome

[8] This should highlight the connection of the Lubavitcher Rebbe’s primary mode of initiating a blessing – the drawing down of אור ישר – was overwhelmingly tied to the issuance of a dollar bill, legal US tender, to be used for Tzedaka. He wasn’t simply asking G-d to bestow a blessing on the individual. He was asking the individual to in turn perform a Mitzva, to redeem himself with charity which in turn is the vessel for the ultimate and personal redemption brought about by G-d.

[9] Presumably to hide from the Romans who were hunting Jews.

[10] Even though prophecies in general are במראה ובחידות, that is only because the prophets are not on the level of Moshe who could see directly what G-d was saying. Instead, it had to be explained to the prophet while receiving prophecy – as we find by Yirmiyahu [1:11 – 14] where Yirmiyahu is asked by G-d to describe what he sees and then provided the explanation for what his vision meant. Similarly, Zeĉarya is presented with a vision [Zeĉarya 4:5] and asked if he understood what he was seeing. When he responded no, the angel speaking within him provided the explanation. The only other time we have a vision which is not explained is in Daniel, where his vision is written to be deliberately obfuscated, as it says [Daniel 12:8-9] מה אחרית האלה? ויאמר לך דניאל, כי סתמים וחתמים הדברים עד עת קץ – What is this ending? And he said, Go Daniel, because these things are hidden and sealed until the time of the end. However, the Gemara [Gem. Megilla 3a] states is that Daniel was not a prophet.

[11] This explains the classical divide between Rashi and Rambam. Rashi writes [Gem. Sukkah 41a] that the third Base Hamikdash is already built and awaiting. Rambam [הלכות מלכים] very clearly states that the Third Base Hamikdash will be built by people – specifically, Moshiaĉ. The answer is of course both. Since the Third Base Hamikdash is not a revelation of אור ישר alone, but is also the result of אור חוזר, as measured by the קנה המדה – therefore, the Third Base Hamikdash will be both a revelation from above, as well as being dependent on the shape defined from below.

This explains why the cantillation marks פזר are placed not on the initial statement of Teshuva, but on the words that define the Third Base Hamikdash: הבית, תכונתו, מוצאיו, וכל צורתיו – the House [the physical structure], its setup [its location in the world], its exits [how it influences the world] and all its forms [how we influence the Third Base Hamikdash]. Unlike the אזלא גרש, the פזר is both אור ישר and אור חוזר.

[i] Yeĉezkel 43:11

[ii] Shemos 15:16

[iii] Beraishis 28:5

[iv] Pardes Rimonim 29:2

[v] Tehillim 112:9

[vi] Gem. Kesuvos 50a

[vii] Igeress HaTeshuva 3

[viii] Gem. Bava Basra 10b

[ix] Yeĉezkel 1:14

[x] Tehillim 111:9

[xi] Yeshayahu 1:27. See also Rambam מתנות עניים 10:1, Gem. Sanhedrin 98a, Shabbos 139a. See also Gem. Bava Basra 9a Rabbi Elazar said, Charity is great as it brings closer the redemption.

[xii] Gem. Shabbos 13b

[xiii] הלכות בית הבחירה 1:4

[xiv] See Yeĉezkel 40:3, 5, 42:16, 17, 18, 19

[xv] See also Gem. Beraĉos 10a, where the Gemara explains the song of Ĉana “אין צור כאלקינו – there is no rock like our Almighty” can be read as “אין צייר כאלקינו – there is no Shaper like our Almighty”

[xvi] Yeĉezkel 9:4

[xvii] Bamidbar 15:34

[xviii] Shemos 2:4

[xix] Gem. Sota 11a