Daf 221a (דַּף רכ״א ע״א)
Rabbi Abba said (אָמַר רִבִּי אַבָּא), I remember one matter (אִדְכַּרְנָא מִלָּה חֲדָא), that I heard from the Holy Luminary (דְּשָׁמַעְנָא מִבּוּצִינָא קַדִּישָׁא), that he heard in the name of Rabbi Eliezer (דְּשָׁמַע מִשְּׁמֵיהּ דְּרִבִּי אֱלִיעֶזֶר). One day (יוֹמָא חַד), a certain wise gentile came before him (אָתָא לְקַמֵּיהּ חַד חַכִּים גּוֹי), he said to him, elder, elder (אָמַר לֵיהּ סָבָא סָבָא), three questions I wish to ask of you (תְּלַת בַּעְיָין בָּעֵינָא לְמִתְבַּע מִנָּךְ). One (חַד), that you say that another Temple will be built for you (דְּאַתּוּן אַמְרִין דְּיִתְבְּנֵי לְכוּ בֵּי מַקְדְּשָׁא אָחֳרָא), but behold there are not to be built except two times (וְהָא לָא הֲווֹ לְמִבְנֵי אֶלָּא תְּרֵי זִמְנִין), the First Temple and the Second Temple (בַּיִת רִאשׁוֹן וּבַיִת שֵׁנִי), a third Temple (and a fourth Temple) you will not find in the Orayta (בַּיִת שְׁלִישִׁי וּבַיִת רְבִיעִי לָא תִּשְׁכַּח בְּאוֹרַיְיתָא), and behold that which was to be built has already been built (וְהָא מַה דְּהֲוָה לֵיהּ לְמִבְנֵי כְּבַר אִתְבָּנוּן), and forever there is nothing more in it (וּלְעוֹלָם לֵית בֵּיהּ יַתִּיר), for the verse called them two houses of Israel (דְּהָא תְּרֵי בָּתֵּי יִשְׂרָאֵל קָרָא לוֹן קְרָא). And it is written (וּכְתִיב), “greater shall be the glory of this latter house than the first” (גָּדוֹל יִהְיֶה כְבוֹד הַבַּיִת הַזֶּה הָאַחֲרוֹן מִן הָרִאשׁוֹן) (Haggai 2).p1-1
And furthermore (וְתוּ), you say (דְּאַתּוּן אַמְרִין), that you are closer to the supernal King than all other nations (דְּאַתּוּן קְרֵבִין לְמַלְכָּא עִלָּאָה, יַתִּיר מִכָּל שְׁאַר עַמִּין). Whoever is close to the King (מַאן דְּמִתְקְרִיב לְמַלְכָּא), is always joyful (אִיהוּ חַדֵּי תָּדִיר), without suffering (בְּלָא צַעֲרָא), without fear (בְּלָא דְּחִילוּ), and without distress (וּבְלָא דְּחִיקוּ). But you are in suffering, and distress, and sorrow constantly (וְהָא אַתּוּן בְּצַעֲרָא וּבְדֹחֲקָא וּבִיגוֹנָא תָּדִיר), more than all the peoples of the world (יַתִּיר מִכָּל בְּנֵי עָלְמָא).
But we do not experience suffering, or distress, or sorrow at all (וַאֲנָן לָא אִתְקְרִיב לָן צַעֲרָא וְדֹחֲקָא וִיגוֹנָא כְּלָל). We are close to the supernal King (אֲנָן קְרִיבִין לְמַלְכָּא עִלָּאָה), and you are distant from Him (וְאַתּוּן רְחִיקִין מִנֵּיהּ), and because of that, you have suffering, and distress, mourning, and sorrow (וְעַל דָּא אִית לְכוּ צַעֲרָא וְדֹחֲקָא אֶבְלָא וִיגוֹנָא), which we do not have (מַה דְּלָא אִית לָן). And furthermore (וְתוּ), that you do not eat carcasses or torn animals (דְּאַתּוּן לָא אָכְלֵי נְבֵלָה וּטְרֵפָה), so that you will be healthy (בְּגִין דִּתְּהֱווֹן בְּרִיאִין), and that your body should be in health (וְגוּפָא דִּלְכוֹן לִהֱוִי בִּבְרִיאוּתָא). But we eat whatever we want (אֲנָן אָכְלֵינָן כָּל מַה דְּבָעֵינָן), and we are strong in strength and health (וַאֲנָן תַּקִּיפִין בְּחֵילָא בִּבְרִיאוּתָא), and all our elders are preserved in their vitality (וְכָל שַׁיְיפוֹן דִּילָן בְּקִיּוּמַיְיהוּ). But you, who do not eat [such things], are all weak (וְאַתּוּן דְּלָא אַכְלִין, חַלָּשִׁין כֻּלְכוּ), suffering from bad illnesses (בְּמַרְעִין בִּישִׁין), and in more brokenness than all other nations (וּבִתְבִירוּ יַתִּיר מִכָּל שְׁאַר עַמִּין). A people whom your god hates in everything (עַמָּא דְּסָנֵי לְכוֹן אֱלָהֲכוֹן בְּכֹלָּא). Sava, Sava (סָבָא סָבָא), do not say anything to me (לָא תֵּימָא לִי מִדִּי), for I will not listen to you (דְּלָא אַשְׁמְעִינָךְ), and I will not accept anything from you (וְלָא אֲקַבֵּל מִנָךְ). Rabbi Eliezer lifted his eyes (זָקִיף עֵינוֹי רִבִּי אֱלִיעֶזֶר), and looked at him (וְאַשְׁגַּח בֵּיהּ), and he became a heap of bones (וְאִתְעָבִיד תִּלָּא דְּגַרְמֵי).
Once his anger subsided (כֵּיוָן דְּנָח רוּגְזֵיהּ), he turned his head and wept (אַהְדָּר רֵישֵׁיהּ וּבָכָה), and said (וְאָמַר), “Hashem, our Master, how mighty is Your Name in all the earth” (יְיָ אֲדוֹנֵנוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ) (Psalms 8). How mighty is the strength of the Holy Name (כַּמָּה תַקִּיף חֵילָא דִּשְׁמָא קַדִּישָׁא), mighty throughout all the earth (תַּקִּיפָא בְּכָל אַרְעָא), and how beloved are the words of the Orayta (וְכַמָּה חֲבִיבִין מִלֵּי דְּאוֹרַיְּיתָא), for there is not a single small word that is not found in the Orayta (דְּלֵית לָךְ מִלָּה זְעֵירָא דְּלָא תִּשְׁכַּח לָהּ בְּאוֹרַיְּיתָא), and there is no small word that comes in the Orayta (וְלֵית מִלָּה זְעֵירָא דְּאַתְיָא בְּאוֹרַיְּיתָא), that did not go forth from the mouth of Kudsha Berikh Hu (דְּלָא נַפְקַת מִפּוּמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא).
These words that that wicked one asked (מִלִּין אִלֵּין דְּשָׁאַל הַהוּא רָשָׁע), I once asked Eliyahu (אֲנָא שָׁאַלְנָא יוֹמָא חַד לְאֵלִיָּהוּ), and he said that in the heavenly academy p1-2(וְאָמַר דְּהָא בְּמְתִיבְתָּא דִּרְקִיעָא), they were arranged before Kudsha Berikh Hu (אִתְסְדָּרוּ קַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), and thus it is (וְהָכִי הוּא). When Yisrael went out from Egypt (דְּכַד נַפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם),p1-3 Kudsha Berikh Hu desired to make them on earth (בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לוֹן בְּאַרְעָא), like the supernal holy angels above (כְּמַלְאָכִין קַדִּישִׁין לְעֵילָּא), and He desired to build for them a Holy House (וּבָעָא לְמִבְנֵי לוֹן בֵּיתָא קַדִּישָׁא), and to cause it to descend from the heavens of the firmament p1-4(וּלְנַחְתָּא לֵיהּ מִגּוֹ שְׁמֵי רְקִיעִין), and to plant for Yisrael a holy pillar (וּלְנַטְּעָא לוֹן לְיִשְׂרָאֵל נְצִיבָא קַדִּישָׁא), in the likeness of the supernal image (כְּגַוְונָא דְּדִיּוּקְנָא דִּלְעֵילָּא). This is what is written (הֲדָא הוּא דִּכְתִיב), “You will bring them and plant them on the mountain of Your inheritance” (תְּבִיאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ) (Exodus 15). In the place of Your dwelling that You, Hashem, have made (בְּאָן אֲתָר בְּמָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְיָ).p1-5 In that which You have made, Hashem, and not another (בְּהַהוּא דְּפָעַלְתָּ אַנְתְּ יְיָ, וְלָא אַחֲרָא). “The place of Your dwelling You have made, Hashem” (מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְיָ), this is the First House (דָּא בַּיִת רִאשׁוֹן). “The Sanctuary, Hashem, that Your hands have founded” (מִקְּדָּשׁ יְיָ כוֹנְנוּ יָדֶיךָ), this is the Second House (דָּא בַּיִת שֵׁנִי). And both of them are the craftsmanship of Kudsha Berikh Hu (וְתַרְוַויְיהוּ, אוּמָנוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִינּוּן). And since they provoked Him in the wilderness (וּמִדְּאַרְגִּיזוּ קַמֵּיהּ בְּמַדְבְּרָא), they died (מִיתוּ), and Kudsha Berikh Hu brought their children into the land (וְאַכְנָס לוֹן קוּדְשָׁא בְּרִיךְ הוּא לִבְנַיְיהוּ בְּאַרְעָא). (Some say: And their deeds were taught - נ״א: אוּלִיפוּ עוֹבַדְיָהוֹן). And the House was built by the hands of a man (וּבֵיתָא אִתְבְּנֵי עַל יְדָא דְּבַר נָשׁ), and because of this, it did not endure (וּבְגִין כַּךְ לָא אִתְקְיָּים). And Shlomo knew (וּשְׁלֹמֹה הֲוָה יָדַע), that because of this deed of a man, it would not stand (דִּבְגִין דְּהַאי עוֹבָדָא דְּבַר נָשׁ לָא יִתְקָיֵּים), and concerning this he said (וְעַל דָּא אָמַר), “If Hashem does not build the house, its builders labor in vain” (אִם יְיָ לֹא יִבְנֶה בַיִת שָׁוְא עָמְלוּ בוֹנָיו בּוֹ) (Psalms 127), for it has no permanence (דְּהָא לֵית לֵיהּ בֵּיהּ קִיּוּמָא).
In the days of Ezra p1-6(בְּיוֹמוֹי דְּעֶזְרָא), sin caused it (גָּרַם חֲטָאָה), and they were forced to build (וְאִצְטָרְכוּן אִינּוּן לְמִבְנֵי), and there was no permanence in it (וְלָא הֲוָה בֵּיהּ קִיּוּמָא). And until now p1-7(וְעַד כְּעַן), the original building of Kudsha Berikh Hu has not been in the world (בִּנְיָינָא קַדְמָאָה דְּקוּדְשָׁא בְּרִיךְ הוּא לָא הֲוָה בְּעָלְמָא). And at the time to come it is written (וּלְזִמְנָא דְאָתֵי כְּתִיב), “Hashem builds Yerushalayim” (בּוֹנֵה יְרוּשָׁלַם יְיָ) (Psalms 147), He and no other (אִיהוּ וְלָא אָחֳרָא). And it is this building that we await (וּבִנְיָינָא דָּא אֲנָן מְחַכָּאן), and not the building of a man (וְלָא בִּנְיָינָא דְּבַר נָשׁ), which has no permanence at all (דְּלֵית בֵּיהּ קִיּוּמָא כְּלַל).p1-8 p1-9
The First House and the Second House, Kudsha Berikh Hu unified them as one from above (בַּיִת רִאשׁוֹן, וּבַיִת שֵׁנִי, יָחִית לוֹן קוּדְשָׁא בְּרִיךְ הוּא כַּחֲדָא מִלְּעֵילָּא). The First House was in concealment (בַּיִת רִאשׁוֹן בְּאִתְכַּסְיָא), and the Second House in revelation (וּבַיִת שֵׁנִי בְּאִתְגַּלְיָא).p1-10 That House was to be in revelation (הַהוּא בַּיִת לֶהֱוִי בְּאִתְגַּלְיָא), which is called the Second House (דְּאִתְקְרֵי בַּיִת שֵׁנִי), to be seen by the whole world (דְּיִתְחֲזֵי לְכָל עָלְמָא), the craftsmanship of Kudsha Berikh Hu (אוּמָנוּתָא דְקוּדְשָׁא בְּרִיךְ הוּא)- complete joy (חֶדְוָה שְׁלִים), and desire of the heart in all its establishment (וּרְעוּתָא דְּלִבָּא בְּכָל קִיּוּמָא).p1-11
That First House, in concealment (הַהוּא בַּיִת רִאשׁוֹן בְּאִתְכַּסְיָא), ascended above (אִסְתְּלַּק לְעֵילָּא), over the top of that which was revealed (עַל גַּבּוֹי דְּהַהוּא דְּאִתְגַּלְיָא). And all the world beheld (וְכָל עָלְמָא יֶחמוּן), clouds of glory that circled above the one that was revealed (עֲנָנֵי יְקָר דְּסָחֲרָן עַל גַּבֵּי דְּהַהוּא דְּאִתְגַלְיָיא). And within those clouds (וּבְגוֹ דְּאִינּוּן עֲנָנִין), was the First House (הֲוִי בַּיִת רִאשׁוֹן), in a hidden act (בְּעוֹבָדָא טְמִירָא), that ascended to the heights of the glory of the heavens (דְּסָלִיק עַד רוּם יְקַר שְׁמַיָּיא), and it is this building that we await (וּבִנְיָינָא דָּא אֲנָן מְחַכָּאן).p1-12
Notes
Sulam: Rabbi Abba said etc. (אָמַר רִבִּי אַבָּא וְכוּ׳): I remembered one matter (נִזְכַּרְתִּי דָּבָר אֶחָד), that I heard from the Holy Luminary, Rabbi Shimon (שֶׁשָּׁמַעְתִּי מִמָּאוֹר הַקָּדוֹשׁ רַשְׁבִּ״י), that he heard in the name of Rabbi Eliezer (שֶׁשָּׁמַע מִשְּׁמוֹ שֶׁל רַבִּי אֱלִיעֶזֶר). One day (יוֹם אֶחָד), a certain wise gentile came (בָּא חָכָם אֶחָד גּוֹי), he said to him, elder, elder (אָמַר לוֹ זָקֵן זָקֵן), three questions I wish to ask you (ג׳ שְׁאֵלוֹת אֲנִי רוֹצֶה לִשְׁאוֹל מִמְּךָ). One (אַחַת), that you say that another Temple will be built for you (שֶׁאַתֶּם אוֹמְרִים שֶׁיִּהְיֶה נִבְנֶה לָכֶם בֵּית מִקְדָּשׁ אַחֵר), but behold there are only two times to build (וַהֲרֵי אֵין לִבְנוֹת אֶלָּא ב׳ פְּעָמִים), the First Temple and the Second Temple are written (בַּיִת רִאשׁוֹן וּבַיִת שֵׁנִי כָּתוּב), and a third Temple you will not find in the Torah (וּבַיִת שְׁלִישִׁי לֹא תִמְצָא בַּתּוֹרָה), and that which was for you to build has already been built (וּמַה שֶּׁהָיָה בִּשְׁבִילְכֶם לִבְנוֹת כְּבָר נִבְנָה), and forever there is nothing more in it (וּלְעוֹלָם אֵין בּוֹ יוֹתֵר), for the verse called them two houses of Israel (כִּי שְׁנֵי בָּתֵּי יִשְׂרָאֵל קָרָא אוֹתָם הַכָּתוּב), and it is written concerning the Second Temple (וְכָתוּב עַל בַּיִת שֵׁנִי), “greater shall be the glory of this latter house than the first” (גָּדוֹל יִהְיֶה כְבוֹד הַבַּיִת הַזֶּה הָאַחֲרוֹן מִן הָרִאשׁוֹן) (Haggai 2).
Mikdash Melekh, RaMaZ Commentary on Zohar: In the academy of the firmament (בְּמְתִיבְתָּא דִּרְקִיעָא), it is known that it is in the World of Yetzirah (יָדוּעַ שֶׁהִיא בְּעוֹלָם הַיְצִירָה): before The Holy One Blessed Be He (קָמֵיהּ דְּקב״ה), it is in Beri’ah, for Imma nests there (הוּא בִּבְרִיאָה דְּאִמָּא מְקַנְּנָא תַּמָּן), in such a manner that the matter is arranged in two academies above (בְּאוֹפֶן שֶׁהַדָּבָר נִסְדָּר בִּשְׁתֵּי יְשִׁיבוֹת שֶׁל מַעְלָה). The academy of the firmament is in Yetzirah (מְתִיבְתָּא דִּרְקִיעָא בִּיצִירָה), and the academy of The Holy One Blessed Be He is in Beri’ah (וּמְתִיבְתָּא דְּקב״ה בִּבְרִיאָה). And the reason of the matter is (וְטַעַם הָעִנְיָן), that Yetzirah rules over the Land of Israel in general (שֶׁיְצִירָה שׁוֹלֶטֶת עַל אֶרֶץ יִשְׂרָאֵל בִּכְלָלָהּ), and Beri’ah over the Temple (וּבְרִיאָה עַל בֵּית הַמִּקְדָּשׁ).
Mikdash Melekh, RaMaZ Commentary on ZoharFor when Israel went out (דְּכַד נָפְקוּ יִשְׂרָאֵל), for then they were prepared and close to being rectified (שֶׁאָז הָיוּ מוּכָנִים וּקְרוֹבִים לְהִתְתַּקֵּן), and to rectify the world from the blemish of Adam HaRishon (וּלְתַקֵּן עוֹלָם מִפְּגָמוֹ שֶׁל אדה״ר), and to restore it to its original strength (וּלְהַחֲזִירוֹ לְאֵיתָנוֹ הָרִאשׁוֹן), and this is through the receiving of the Torah (וְזֶה בְּקַבָּלַת הַתּוֹרָה), and as our Rabbis of blessed memory said, freedom from the Angel of Death etc. (וּכְמַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה חֵרוּת מִמַּלְאַךְ הַמָּוֶת וְכוּ׳), and therefore The Holy One Blessed Be He desired to do etc. (וְלָכֵן בָּעָא הקב״ה לְמֶעְבַּד וְכוּ׳), for then through the receiving of the Torah the worlds would be rectified (כִּי אָז בְּקַבָּלַת הַתּוֹרָה הָיוּ מִתְתַּקְּנִים הָעוֹלָמוֹת), and the Land of Israel would be influenced from the inner aspect of Yetzirah (וְאֶרֶץ יִשְׂרָאֵל הָיְתָה מֻשְׁפַּעַת מִפְּנִימִיּוּת הַיְצִירָה), and Israel would be like holy angels above (וְיִשְׂרָאֵל יִהְיוּ כְּמַלְאָכִין קַדִּישִׁין לְעֵילָא), meaning that it is known that concerning Metatron it is said, “I was a youth in Yetzirah” (יִרְצֶה שֶׁיָּדוּעַ שֶׁעַל מַט״ט נֶאֱמַר נַעַר הָיִיתִי בִּיצִירָה), and also “I have grown old,” that he ascends to Beri’ah (גַּם זָקַנְתִּי שֶׁמִּתְעַלֶּה לִבְרִיאָה), and ordinary angels are in Yetzirah (וּסְתָם מַלְאָכִים הֵם בִּיצִירָה), but those that are from the aspect of Mochin are called holy angels (אֶלָּא שֶׁאוֹתָם שֶׁהֵם מִסּוֹד הַמּוֹחִין נִקְרָאִים מַלְאָכִין קַדִּישִׁין), and in the aspect of their ascent to Beri’ah he said “above” (וּבִבְחִינַת עֲלִיָּתָם לִבְרִיאָה אָמַר לְעֵילָא). Alternatively, if you contemplate the state of the worlds before the sin of Adam HaRishon (אוֹ אִם תַּשְׂכִּיל מַצַּב הָעוֹלָמוֹת קֹדֶם חֵטְא אדה״ר), you will find that the World of Asiyah was such that its four upper aspects were in the four lower aspects of Beri’ah (תִּמְצָא שֶׁעוֹלָם הָעֲשִׂיָּה הָיָה שֶׁד׳ רִאשׁוֹנוֹת שֶׁלּוֹ הָיוּ בְּד׳ אַחֲרוֹנוֹת דִּבְרִיאָה), and the six extremities of Asiyah were in the six upper aspects of Yetzirah (וְשֵׁשׁ קְצָווֹת דַּעֲשִׂיָּה הָיוּ בְּו׳ עֶלְיוֹנוֹת דִּיצִירָה), and Hashem desired to make Israel in the level of the four upper aspects of Asiyah within the four lower aspects of Beri’ah (וְה׳ הָיָה חָפֵץ לַעֲשׂוֹת אֶת יִשְׂרָאֵל בְּמַדְרֵגַת ד׳ רִאשׁוֹנוֹת דַּעֲשִׂיָּה בְּד׳ אַחֲרוֹנוֹת דִּבְרִיאָה), and this is “holy angels above” (וְזֶהוּ מַלְאָכִין קַדִּישִׁין לְעֵילָא).
Mikdash Melekh, RaMaZ Commentary on Zohar: And this is what is said, “from within the heavens of the firmaments” (וְזֶהוּ שֶׁאָמַר מִגּוֹ שְׁמֵי רְקִיעִין), that is, the firmaments in Yetzirah (דְּהַיְינוּ רְקִיעִין בִּיצִירָה), and the heavens of the firmaments are from Beri’ah (וְשְׁמֵי רְקִיעִין מִן הַבְּרִיאָה), and from within their inner aspect (וּמִגּוֹ הַפְּנִימִיּוּת שֶׁלָּהֶם), and this would descend below literally without thickening in the chain-like descent of the worlds as it was originally (וְזֶה יֵרֵד לְמַטָּה מַמָּשׁ בְּלִי הִתְעַבּוּת בְּהִשְׁתַּלְשְׁלוּת הָעוֹלָמוֹת כְּמוֹ שֶׁהָיָה מִקֶּדֶם).
Mikdash Melekh, RaMaZ Commentary on Zohar: A holy planting (נְצִיבוּ קַדִּישָׁא), this means that there will not be shell or leaves, but entirely fruit, holy praises (הַיְינוּ שֶׁלֹּא תִהְיֶה קְלִיפָּה וְעָלִין אֶלָּא כּוּלּוֹ פְּרִי קֹדֶשׁ הִלּוּלִים), and that all of them will be rooted in a holy tree, which is the supernal form (וְשֶׁיִּהְיוּ כֻּלָּם מֻשְׁרָשִׁים בְּאִילָן קָדוֹשׁ שֶׁהוּא הַדִּיּוּקָן הָעֶלְיוֹן), and then all the sparks will be completely rectified and rooted in holiness (וְאָז יִשְׁתַּלְּמוּ לְגַמְרֵי כָּל הַנִּיצוֹצוֹת וְיוּשְׁרְשׁוּ בַּקְּדוּשָׁה), and in addition to this, the new souls that will come into the world (וְנוֹסָף עַל זֶה הַנְּשָׁמוֹת הַחֲדָשׁוֹת שֶׁתָּבוֹאנָה לָעוֹלָם), and included in this, that they will give birth every day as our Rabbis of blessed memory said, this is what is written “You shall bring them” (וּבִכְלַל זֶה שֶׁיוֹלִידוּ בְּכָל יוֹם כְּדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הֲדָא הוּא דִּכְתִיב תְּבִיאֵמוֹ), for the verse is difficult (דְּקָשֶׁה בַּפָּסוּק), since it says “until they pass” twice, and our Rabbis of blessed memory said that these are in the time of Joshua and Ezra (דְּכֵיוָן שֶׁאָמַר עַד יַעֲבוֹר ב׳ פְּעָמִים וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה שֶׁהֵן בִּזְמַן יְהוֹשֻׁעַ וְעֶזְרָא), and if so, what does “You shall bring them” mean, for they have already come to the land (וְאִם כֵּן מַה רָצָה לוֹמַר תְּבִיאֵמוֹ וַהֲרֵי כְּבָר בָּאוּ לָאָרֶץ), and what is “and plant them,” for they were uprooted from the land due to our many sins (וּמַהוּ וְתִטָּעֵמוֹ וַהֲלֹא נִתְּצוּ מִן הָאָרֶץ בַּעֲוֹנוֹתֵינוּ הָרַבִּים), and what is “You have made” and “You have established” (וּמַהוּ פָּעַלְתָּ וְכוֹנַנְתָּ), it should have said “You will make” and “Your hands will establish” (הָיָה לוֹ לוֹמַר תִּפְעַל וְתְכוֹנֵן יָדֶיךָ), but everything is resolved according to our matter (אֲבָל הַכֹּל מְיֻשָּׁב בְּעִנְיָנֵינוּ), that the two passings were in the time of Joshua and Ezra (שֶׁשְּׁנֵי הָעֲבָרוֹת הָיוּ בִּזְמַן יְהוֹשֻׁעַ וְעֶזְרָא), upon them Moshe our teacher requested that terror and dread fall upon them (שֶׁעֲלֵיהֶם בִּקֵּשׁ מֹשֶׁה רַבֵּנוּ תִּפּוֹל עֲלֵיהֶם אֵימָתָה וָפַחַד וְכוּ׳), as it is written “and your terror has fallen upon us” (שֶׁכֵּן כָּתוּב וְכִי נָפְלָה אֵימַתְכֶם עָלֵינוּ), and in Ezra it says “and the hand of our God was upon us and He saved us from the hand of every enemy and ambusher on the way” (וּבְעֶזְרָא אוֹמֵר וְיַד אֱלֹהֵינוּ הָיְתָה עָלֵינוּ וַיַּצִּילֵנוּ מִכַּף כָּל אוֹיֵב וְאוֹרֵב בַּדָּרֶךְ), and afterwards it says “You shall bring them” etc., this refers to the final redemption, for then Hashem Himself will bring us in His glory, as it is written “and I will bring them to My holy mountain” (וְאַחַר כָּךְ אָמַר תְּבִיאֵמוֹ וְכוּ׳ הוּא עַל הַגְּאֻלָּה הָאַחֲרוֹנָה שֶׁאָז ה׳ הוּא יְבִיאֵנוּ בִּכְבוֹדוֹ כְּמוֹ שֶׁכָּתוּב וַהֲבִיאוֹתִים אֶל הַר קָדְשִׁי).
Mikdash Melekh, RaMaZ Commentary on Zohar: You are Hashem and not another (אַתָּה ה׳ וְלֹא אַחֲרָא), the First Temple is Leah (בַּיִת רִאשׁוֹן זוֹ לֵאָה), which will be elevated up to the Mochin of Ze’ir Anpin, where there are Chokhmah, Binah, and Da‘at of Netzach, Hod, Yesod of Abba veImma (שֶׁתִּתְעַלֶּה עַד הַמּוֹחִין דְּזְעֵיר שֶׁשָּׁם חב״ד דנה״י דאו״א), and this is the secret of the upper joints, in which is the primary dwelling (וְהוּא סוֹד הַפְּרָקִים הָעֶלְיוֹנִים שֶׁבָּהֶם עִקַּר הַיְּשִׁיבָה), and this is “for Your dwelling” (וְזֶהוּ לְשִׁבְתֶּךָ), and there is the true place of dwelling for the lights of Abba veImma (וְשָׁם מְקוֹם הַיְּשִׁיבָה הָאֲמִתִּי לְאוֹרוֹת או״א), and this will be a fixed and properly aligned establishment (וְזֶה יִהְיֶה מָכוֹן קָבוּעַ וּמְכוּוָּן), such that Imma will no longer descend below to the chest (שֶׁלֹּא תוֹסִיף עוֹד אִמָּא לְהוֹרִיד עַצְמָהּ עַד הֶחָזֶה), rather she will dwell in her proper place, which is in the Da‘at of Ze’ir Anpin (אֶלָּא תֵּשֵׁב בִּמְקוֹמָהּ הַנָּכוֹן שֶׁהוּא בְּדַעַת זְעֵיר), and it is known that the unification of Chokhmah, Binah, and Da‘at is the Name Havayah and the Name Ehyeh (וְיָדוּעַ שֶׁהַיִּחוּד שֶׁל חב״ד הוּא הוי״ה אהי״ה), however when they are squared they ascend to the value of “makhon” (אַמְנָם הֵם בְּרִבּוּעַ עוֹלִים מְכוֹ״ן), which is seventy-two from the squaring of Havayah and forty-four from Ehyeh (דְּהַיְינוּ ע״ב דְּרִבּוּעַ הוי״ה וּמ״ד דאהי״ה), and it says “You have made” (וְאָמַר פָּעַלְתָּ), because Leah does not have the first ten vowels and requires a complete act for her construction (מִפְּנֵי שֶׁאֵין לְלֵאָה מֵעֶשֶׂר נִקּוּדוֹת קַדְמָאִין וּצְרִיכָה לְפוֹעַל גָּמוּר לְבִנְיָנָהּ), but the Second Temple, which is Rachel, it says “You have established” (אֲבָל בַּיִת שֵׁנִי שֶׁהוּא רָחֵל אָמַר כּוֹנַנְתָּ), for since she is an essential point, it is sufficient for her to be established (שֶׁלְּהִיוֹתָהּ נְקוּדָה עַצְמִית דַּי לָהּ בְּהִתְכּוֹנְנוּת).
Mikdash Melekh, RaMaZ Commentary on Zohar: This is the Second Temple (דָּא בַּיִת שֵׁנִי), and it is called “sanctuary” because it receives from Yesod of Abba, as it is written “Hashem founded the earth with wisdom” (וְקָרָא לוֹ מִקְדָּשׁ עַל שֵׁם שֶׁמְּקַבֶּלֶת מִיְסוֹד אַבָּא כְּמוֹ שֶׁכָּתוּב ה׳ בְּחָכְמָה יָסַד אָרֶץ), and when Imma ascends to the Da‘at of Ze’ir Anpin, then the Yesod of Abba emerges between Chesed, Gevurah, and Tiferet (וּכְשֶׁאִמָּא הִיא מִתְעַלָּה לְדַעַת זְעֵיר אָז יוֹצֵא שָׁם יְסוֹד אַבָּא בֵּין חג״ת), and this is “Your hands have established,” three hands (וְזֶהוּ כּוֹנַנְתָּ יָדֶיךָ ג׳ יָדוֹת), and both of them are the craftsmanship of The Holy One Blessed Be He (וְתַרְוַיְיהוּ אוּמָנוּתָא דְּקב״ה), and therefore the Name Havayah is mentioned (וְלָכֵן נִזְכַּר שֵׁם הוי״ה), and in both it uses past tense because He acted from the day Israel went out of Egypt (וּבִשְׁנֵיהֶם אָמַר לְשׁוֹן עָבָר שֶׁפָּעַל מִיּוֹם יְצִיאַת יִשְׂרָאֵל מִמִּצְרַיִם), and it concludes with the praise “Hashem will reign,” for there will no longer be exile (וּמְסַיֵּם בְּשֶׁבַח ה׳ יִמְלֹךְ כִּי לֹא יָשׁוּב עוֹד גָּלוּת), and Hashem will reign in His kingship, whose secret is Leah and Rachel, which is called forever and ever, as explained in the secret of “Blessed be the Name of the glory of His kingdom forever and ever” (וְה׳ יִמְלֹךְ בְּמַלְכוּתוֹ שֶׁסוֹדָהּ לֵאָה וְרָחֵל הַנִּקְרָא לְעוֹלָם וָעֶד כְּמוֹ שֶׁכָּתוּב בְּסוֹד בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד), and know that concerning this it is said “the mountain of Hashem’s house shall be established at the head of the mountains,” which is the secret of Chokhmah, Binah, and Da‘at, for the mountains are Chesed, Gevurah, and Tiferet, and the head of the mountains is Chokhmah, Binah, and Da‘at (וְדַע כִּי עַל זֶה נֶאֱמַר נָכוֹן יִהְיֶה הַר בֵּית ה׳ בְּרֹאשׁ הֶהָרִים שֶׁהוּא סוֹד חב״ד שֶׁהֶהָרִים הֵם חג״ת וְרֹאשׁ הֶהָרִים הוּא חב״ד), and “it shall be exalted above the hills” refers to the Second Temple, Rachel, which in the earlier time was built from Netzach, Hod, Yesod, which are the hills (וְנִשָּׂא מִגְּבָעוֹת הוּא בַּיִת שֵׁנִי רָחֵל שֶׁבַּזְּמַן הַקּוֹדֵם הָיְתָה נִבְנֵית מִנה״י שֶׁהֵם הַגְּבָעוֹת), but in the future it will be raised from the hills up to the mountains, which are Chesed, Gevurah, and Tiferet, as it is written “Your hands have established” (אֲבָל לֶעָתִיד יִנָּשֵׂא מִגְּבָעוֹת עַד הֶהָרִים שֶׁהֵם חג״ת כְּמוֹ שֶׁכָּתוּב כּוֹנַנְתָּ יָדֶיךָ), “in vain have its builders labored in it,” the initial letters are Shlomo and Ezra (שָׁוְא עָמְלוּ בוֹנָיו בּוֹ רָאשֵׁי תֵבוֹת שְׁלֹמֹה עֶזְרָא).
Mikdash Melekh, RaMaZ Commentary on Zohar: And this building we await etc. (וּבִנְיָנָא דָא אֲנַן מְחַכָּן וְכוּ׳), and this is a precise reading in the verse “greater shall be the glory etc.” (וְהוּא דִּיּוּק נָכוֹן בַּפָּסוּק גָּדוֹל יִהְיֶה כְבוֹד וְכוּ׳), to exclude the view of the heretic who said that a third Temple will not be found in the Orayta (לְאַפּוּקֵי סְבָרַת הַמִּין שֶׁאָמַר בַּיִת שְׁלִישִׁי לֹא תִשְׁכַּח בְּאוֹרַיְיתָא), for it is not correct to call it “third,” because then it would appear equal to the previous two Temples, and it is not so (כִּי לֹא יִתָּקֵן לִקְרוֹאוֹ שְׁלִישִׁי שֶׁאָז הָיָה נִרְאֶה שָׁוֶה לִשְׁנֵי הַבָּתִּים הַקּוֹדְמִים וְאֵינוֹ כֵּן), and therefore it called the Second Temple “last,” because it was the last that was built by man (וְלָכֵן קָרָא אַחֲרוֹן לַבַּיִת הַשֵּׁנִי שֶׁהָיָה הָאַחֲרוֹן שֶׁנִּבְנָה עַל יְדֵי אָדָם).
Mikdash Melekh, RaMaZ Commentary on Zohar: In the days of Ezra etc. (בִּיוֹמֵי דְּעֶזְרָא וְכוּ׳), and this building was fitting for them when they ascended from the exile, and it would have been an eternal redemption (וּבִנְיָן זֶה הָיָה רָאוּי לָהֶם כְּשֶׁעָלוּ מִן הַגּוֹלָה וּגְאֻלַּת עוֹלָם), but the sin caused it etc. (אֶלָּא שֶׁגָּרַם הַחֵטְא וְכוּ׳), and this is what is stated here (וְהוּא הָאָמּוּר כָּאן). And they needed to build (וְאִצְטְרִיכוּ אִינוּן לְמִבְנֵי): the explanation is (פֵּירוּשׁ), that they did not merit even what they merited in the First Temple, that the hand of Hashem was with them, as our Rabbis of blessed memory said, “and the house, when it was being built” (שֶׁלֹּא זָכוּ אֲפִילוּ לְמַה שֶּׁזָּכוּ בַּבַּיִת הָרִאשׁוֹן שֶׁיַד ה׳ הָיְתָה עִמָּהֶם וּכְמַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה וְהַבַּיִת בְּהִבָּנוֹתוֹ).
Mikdash Melekh, RaMaZ Commentary on Zohar: And until now the building etc. (וְעַד כָּאן בִּנְיָנָא וְכוּ׳), from here it is learned that that Temple is built and perfected in the supernal hidden realm, and it lacks nothing except to be revealed in the world, as it is written “Hashem builds Jerusalem,” and it does not say “He will build” in the future, as it says “He will gather the dispersed of Israel,” which will be renewed in the future (מִכָּאן שֶׁאוֹתוֹ בֵּית הַמִּקְדָּשׁ בָּנוּי וּמְשֻׁכְלָל בְּרוּם חֶבְיוֹן וְלֹא חָסֵר לוֹ אֶלָּא לִהְיוֹת בָּעוֹלָם וּכְמוֹ שֶׁכָּתוּב בּוֹנֵה יְרוּשָׁלַיִם ה׳ וְלֹא אָמַר יִבְנֶה לֶעָתִיד כְּמוֹ שֶׁכָּתוּב נִדְחֵי יִשְׂרָאֵל יְכַנֵּס).
Mikdash Melekh, RaMaZ Commentary on Zohar: And this building we await etc. (וּבִנְיָנָא דָא אֲנַן מְחַכָּן וְכוּ׳), and this is a precise reading in the verse “greater shall be the glory etc.” (וְהוּא דִּיּוּק נָכוֹן בַּפָּסוּק גָּדוֹל יִהְיֶה כְבוֹד וְכוּ׳), to exclude the view of the heretic who said that a third Temple will not be found in the Orayta (לְאַפּוּקֵי סְבָרַת הַמִּין שֶׁאָמַר בַּיִת שְׁלִישִׁי לֹא תִשְׁכַּח בְּאוֹרַיְיתָא), for it is not correct to call it “third,” because then it would appear equal to the previous two Temples, and it is not so (כִּי לֹא יִתָּקֵן לִקְרוֹאוֹ שְׁלִישִׁי שֶׁאָז הָיָה נִרְאֶה שָׁוֶה לִשְׁנֵי הַבָּתִּים הַקּוֹדְמִים וְאֵינוֹ כֵּן), and therefore it called the Second Temple “last,” because it was the last that was built by man (וְלָכֵן קָרָא אַחֲרוֹן לַבַּיִת הַשֵּׁנִי שֶׁהָיָה הָאַחֲרוֹן שֶׁנִּבְנָה עַל יְדֵי אָדָם).
Mikdash Melekh on Zohar: The First Temple is in concealment and the Second Temple is in revelation (בַּיִת רִאשׁוֹן בְּאִתְכַּסְיָא וּבַיִת שֵׁנִי בְּאִתְגַּלְיָא): the explanation is (פֵּירוּשׁ), the First Temple corresponds to Binah, which is concealed (בַּיִת א׳ נֶגֶד בִּינָה שֶׁהִיא נִכְסֵי׳), and the Second Temple corresponds to Malchut, which is revealed (וּבַיִת שֵׁנִי נֶגֶד מַלְכוּת שֶׁהִיא נִגְלֵית), and therefore the verse says “greater shall be the glory of the house etc.” (וְלָכֵן אָמַר הַכָּתוּב גָּדוֹל יִהְיֶה כְבוֹד הַבַּיִת וְכוּ׳), for since it is revealed, people know its illuminations and it appears to them that it is more important than the first, which is hidden (שֶׁלְּפִי שֶׁהִיא נִגְלֵית יוֹדְעִים בְּנֵי אָדָם הֶאָרוֹתֶיהָ וְנִרְאֵית לָהֶם שֶׁהִיא חֲשׁוּבָה יוֹתֵר מִן הָרִאשׁוֹן שֶׁנֶּעְלָמֶת).