
	Where results make sense

Topic: Beit HaMikdash

Related Topics

Korbanot

Mishneh Torah

In the News (Thu 31 Dec 09)

Northern Trust

Marvin Harrison

Peter Chernin

Gary Locke

Match Play

Penelope Cruz

Mickey Rourke

AR Rahman

Danny Boyle

Hugh Jackman

	VBM Torah Studies
		The Beit HaMikdash, standing in its place in Jerusalem, is the dwelling place of menucha, and therefore only a person who represented menucha - Shlomo HaMelekh - could build it.
		The construction of the Beit HaMikdash also requires a higher form of menucha; a positive menucha like the one associated with the sanctified time-frame of Shabbat.
		The rebuilding of the Beit HaMikdash, on the other hand, is to come about with the advent of the 'higher', positive aspect of menucha.
	www.vbm-torah.org /purim/pur58-ys.htm (1101 words)

	Dancing in the Moonlight
		Hamikdash was destroyed in the month of Av, a month associated with an extreme descent.
		The difference between the eras of the Beit Hamikdash and the eras of Exile is like the difference between the time when the moon is full and when it is not full.
		The light in the Beit Hamikdash was limited in the sense that it depended on the existence of the Beit Hamikdash.
	www.kabbalaonline.org /Holydays/3weeks/Dancing_in_the_Moonlight.asp (1467 words)

	Essay: The Binding of Isaac: Event and Edifice (Moshiach.com)
		The Beit Hamikdash had two primary components, the altar and the ark, each the axis of one of the Temple's two elementary functions.
		In his discussion of the laws pertaining to the construction of the Beit Hamikdash, Maimonides twice repeats the fact that the altar in the Holy Temple stood in the exact spot on which the akeidah took place.
		In the Mishkan (the temporary and portable forerunner of the Beit Hamikdash that served the people of Israel during their journey in the desert), Moses would hear the divine voice issuing from atop the ark (Exodus 25:22, et al).
	www.moshiach.com /temple/articles/essay_the_binding_of_isaac_event_and_edifice.php (2122 words)

	Parshiyos Tazriah u'Tetzora (1996)
		It is precisely this paradox that is the cornerstone, as it were, of the Beit haMikdash.
		The Beit haMikdash celebrates the glory of Hashem: as Shlomo says in dedicating the Temple: I have built a house of glory for You, a place for you to dwell eternally.
		The Beit haMikdash is the locus of Hashems glory and splendor.
	dolphin.upenn.edu /~dbh/parshas/tazria/96 (1474 words)

	The Subterranean Temple
		The Beit Hamikdash was first built by King Solomon in the year 2928 from creation (833 BCE), and was destroyed 410 years later, on the ninth day of the Hebrew month of Av, by the armies of the Babylonian emperor Nebuchadnezzar.
		Had the Beit Hamikdash not been initially constructed with the knowledge of and the provision for what was to happen on the ninth of Av, no mortal could have moved a single stone from its place.
		It was the holiest object in the Beit Hamikdash, and the sole object in the Temple’s innermost chamber, the “Holy of Holies.” Indeed, our sages define the primary function of the Beit Hamikdash as the housing of the Ark, for the Ark constituted “the resting place of the Shechinah (divine presence).”[3]
	www.meaningfullife.com /torah/holidays/11b/The_Subterranean_Temple.php (1136 words)

	Why Do We Still Mourn_
		The Jerusalem Talmud makes an astounding statement: "The generation in which the Beit Hamikdash, the Temple, is not rebuilt is to be regarded as though the Beit Hamikdash was destroyed in that generation." The explanation is simple.
		When we mourn for the Beit Hamikdash, we are not mourning for a building that was destroyed 2,000 years ago.
		The Beit Hamikdash will be rebuilt when a sufficient number of Jews make a commitment to change their lives.
	www.aish.com /jewishissues/jerusalem/Why_Do_We_Still_Mourn_.asp (2572 words)

	[No title]
		ANSWER: This admonition refers to the sins that led to the destruction of the first Beit Hamikdash, and the one in Devarim is for the destruction of the second Beit Hamikdash (see Ramban).
		The first Beit Hamikdash was destroyed because the Jewish people worshipped idols, and the second was destroyed because of baseless hatred (sinat chinam) and rivalry.
		Thus, the sins committed in the time of the first Beit Hamikdash were between man and Hashem in heaven, and the sins in the time of the second Beit Hamikdash were between man and man upon this earthy world.
	www.beverlyhillschabad.com /News-Letter/00/BECHUKOTAI2000.wps.htm (1314 words)

	Rabbi Zvi Sobolofsky - The Sanctity of Life – The Message of the Beit Hamikdosh
		The kohen gadol, the guardian of the Beit Hamikdash is also at fault to a certain degree, and he too shares in the punishment of rotzeach beshogeg.
		It is this role of the Beit Hamikdash- the preserving of human life – that may account for the laxity of attitude towards human life that existed on the east side of the Yarden, in that the Beit Hamikdash was on the far side of the river.
		The 2.5 shevatim that lived on the east side always felt a lack of closeness to the Beit Hamikdash because of the geographical separation that existed.
	www.torahweb.org /torah/2000/parsha/rsob_vetchanan.html (523 words)

	Ohr Somayach :: Talmudigest :: Succah 48 - 54
		This was the Simchat Beit Hashaeiva, the singing and dancing which accompanied the special water libation that took place on Succot in addition to the regular wine libation throughout the year.
		In the time of the Beit Hamikdash the four species were taken there for all seven days while outside only on the first day.
		Although no such decree was made in regard to Simchat Beit Hashaeiva, it has become customary, especially in Eretz Yisrael, to remember the Beit Hamikdash with the singing and dancing which characterized that event.
	ohr.edu /yhiy/article.php/2766 (504 words)

	TalmuDigest - Succah 55 ? Beitza 6
		This idea of the Beit Hamikdash serving as a source of blessing for the non-Jewish world is also mentioned in the dialogue between Shimon Hatzadik and Alexander the Great (Yoma 69a).
		This kohen gadol countered the slander perpetuated by the Kuttites that the Temple in Jerusalem was the source of rebellion against the Macedonian Empire and deserved to be destroyed by pointing out that it was in that Temple that Jews prayed for the welfare of the king and his kingdom.
		Maharsha writes that this is a reference to the prayer of King Shlomo (Melachim I 8:40-43) at the inauguration of the Beit Hamikdash that G-d accept the prayers of the gentile who directs his prayers toward His House.
	torahsearch.com /page.cfm/3406 (321 words)

	Rabbi Yaakov Haber - Beit HaMikdash: Built by Whom?
		Rashi, commenting on this passuk, quotes the Talmud (Y'vamot 6a) that the Beit HaMikdash may not be constructed on Shabbos (see Rashi at the beginning of Parshas VaYakhel where he records a similar d'rasha concerning the Mishkan).
		This halacha that binyan haMikdash (Temple construction) is not doche Shabbos or Yom Tov seems to be contradicted by a G'mara in Rosh Hashana (30a).
		Therefore, his concern that "m'haira yibaneh haMikdash" -- that the Temple would be built speedily -- would clearly have to be based on the merits of Klal Yisrael.
	www.torahweb.org /torah/2000/parsha/rhab_kedoshim.html (1193 words)

	Where There's a Cloud, There's Fire - Parshat Vayakhel-Pekudei 5762
		It is surprising that we don't find the description of the descending fire at the erection of the Beit Hamikdash.
		This is in stark contrast to the presence of heavenly fire by the altars of Manoach (Shoftim 13:2) and Eliyahu at Har Carmel (Melachim I, 18:38).
		The greatest spiritual shortcoming of the First Temple period, which even great kings (until Yoshiyahu) were unable to rectify, was the sacrifices on altars outside the Beit Hamikdash (bamot).
	www.eretzhemdah.org /hemdatyamim/5762/vayakpek62/feature.htm (447 words)

	Yeshivat Sha'alvim - Divrei Torah
		The Mishnah in Masechet Sukka (41a) states that originally the lulav was grasped in the Beit Mikdash 7 days; elsewhere it was grasped one day (the 15th day of Tishrei).
		On a Biblical level, when the Beit HaMikdash exists, one must wait for the bringing of the Omer (on the 16th) before consuming chadash.
		Perhaps when the Beit HaMikdash is rebuilt, the masses will continue to consume the chadash before the bringing of the Omer.
	www.shaalvim.org /yeshiva/torah/view.asp?id=453 (723 words)

	Midreshet Harova - Trumah 5763
		The Haftora, drawn from the fith and sixth perakim of Sefer Melachim, describes the construction of the first Beit HaMikdash.
		The Beit HaMikdash was built by a conscripted force, which despite the positive conditions under which it labored, can not be compared to an all volunteer army.
		The Mishkan might have been a relatively simple affair of boards and curtains, but the personality of the nation, the desire to come reach out to the Divine on the one hand while making the Divine part of their everyday existence on the other made it special.
	www.midreshetharova.org.il /onlinetorah/archive/shemot/trumah5763.php (1116 words)

	MIKDASH-BUILD V-I N-31
		Throughout much of the Second Beit HaMikdash era, when the generation was not at such a high level, the Shechina was present in a lesser way.
		As stated in previous letters, building the Beit HaMikdash is to be governed by the same halachic process as fulfilling all mitzvot, which means doing it according to the accepted understanding of the Torah.
		Let us work on rebuilding the Beit HaMikdash and hope and pray that with the revitalization of the Jewish People and the coming of Mashiach, that our generation will be worthy that the Shechina will appear as it did for Moshe and King Shlomo.
	www.angelfire.com /co4/expose/0088.html (1284 words)

	The Three Weeks - Torah.org
		We would normally associate this Korban with the Beit haMikdash, and would expect the suspension of its being offered to be in the same set with the destruction of the Beit haMikdash (Tish'ah b'Av).
		Although we would normally associate this with the destruction of the Beit haMikdash - indeed, it was the first step in the final defeat which culiminated in that terrible conflagration - yet, there is also a Sinaitic association with the breaching of the city walls.
		Thus says YHVH of hosts: The fast of the fourth month (Tammuz), and the fast of the fifth (Av), and the fast of the seventh (Tishri), and the fast of the tenth (Tevet), shall be seasons of joy and gladness, and cheerful festivals for the house of Yehudah: therefore love truth and peace.
	www.torah.org /advanced/mikra/5757/bm/dt.57.4.08.html (3425 words)

	UJC - IEM Torah Commentry: Terumah (Site not responding. Last check: 2007-10-03)
		However, when we turn to Sefer Devarim, the aron in the future Beit Hamikdash is described as an aron etz, a plain wooden box.
		The mishkan was never meant to be a permanent structure, but rather, a precursor to a more lasting and fixed structure, the Beit Hamikdash.
		The mishkan was an "ohel." The Beit Hamikdash was a "bayit." The Beit Hamikdash was triple the size of the mishkan and it was made of stone walls.
	www.ujc.org /content_display.html?ArticleID=69877 (575 words)

	The Binding of Isaac
		[16] At the heart of the Beit Hamikdash was the “Holy of Holies,” the chamber that housed the “ark of testament” containing the divine communication to man;
		The Beit Hamikdash had two primary components, the altar and the ark, each the axis of one of the Tenple’s two elementary functions.
		Accordingly, the first halachah relates not to the altar per se, which is the hub of the “divine service” dimension of the Temple, but to the altar as a component of the “other” Beit Hamikdash—the Temple as revealer of the divine, centered on the ark and the Holy of Holies.
	www.meaningfullife.com /torah/parsha/bereishit/vayeira/The_Binding_of_Isaac.php (2239 words)

	Walking On Fire
		Importantly, the bullet entered her neck, symbolic of the beit hamikdash, as she waited [3] by the wall to ambush me.
		In summary, the thieves did not conceal their intent or actions, which were essentially nonviolent, though they "acted" to scare me by showing off their big guns.
		Her gun backfired (like the heel on the letter beit ×‘), delivering to her her own bullet and delivering to me water, mem ×.
	walking-on-fire.blogspot.com /2006/11/beit-hamikdash.html (571 words)

	HaTenu'ah LeChinun HaMikdash -- Movement to Rebuild the Holy Temple in Jerusalem
		HaTenu'ah LeChinun HaMikdash -- Movement to Rebuild the Holy Temple in Jerusalem
		Rabbi Yochanan says, as the verse says, "I will lift your sore from you and from your plague I will heal you, says Hashem; because they have called you cast away, she is Zion whom no one demands." (Yirmiyahu 30:17) This implies that she requires we demand her.
		Read about it in the latest issue of Mikdash-Build, or view the archives.
	www.kadosh.co.il (207 words)

	Yeshiva.org.il - The Temple, Our Link With Eternity
		The Gemara states that the center of the Beit HaMikdash was the Even haShtiyah, the Stone of Foundation.
		When the Beit HaMikdash was destroyed, we were affected as a nation socially by not having our national center.
		Without the Beit HaMikdash our entire relationship with God is diminished, and there is not one mitzvah that can be performed properly.
	www.yeshiva.org.il /midrash/shiur.asp?id=2479 (2723 words)

	Midreshet Lindenbaum (Site not responding. Last check: 2007-10-03)
		In order to understand the connection between Brit Milah and the Beit Hamikdash both in Eicha and in Tehillim 132, we must first understand the Brit Milah.
		The Beit Hamikdash relates to the Brit Milah because not only is it the focal point of Eretz Canaan as the epitome of Bnei Yisrael’s gathering place as their own distinct nation, but it is also “lifnei Hashem” – the focal point of God’s relationship with Yisrael.
		What Eicha is saying is that the grandeur of Yisrael is destroyed with the removal of the Beit Hamikdash, the epitome of God’s closeness with Yisrael, as well as the focal point of Yisrael as a nation.
	www.lind.org.il /features/bodner_v16.htm (1038 words)

	THE WALK OF PURITY
		This Beit HaMikdash/Sanctuary was to take the place of the pleasant walks and talks that God had with man in the Garden of Eden.
		The Beit HaMikdash/Sanctuary was to be devoted completely to the communication with and the worship of God, where everything pertaining to the impurity of sin would be excluded.
		When the Holy Temple, the Beit haMikdash, stood in Jerusalem and the sacrificial system was in force, the third element of conversion involved bringing a sacrifice.
	www.haydid.org /walkofpuritypart2.htm (2990 words)

	Moreh Nevuchim Chapters 45
		The first topic Rambam raises is the placement of the Beit haMikdash, which he sees as a response to the practices of idol worshippers in two ways.
		The second aspect of idol worship that the Beit haMikdash responds to is its focus on the sun, which led people to pray towards the East.
		Rambam then moves to explain the items placed in the Beit haMikdash, beginning with the ark. In temples of idol worship, there was generally a representation of the heavenly body that particular temple was set up to worship.
	www.rjconline.org /mn45.html (1247 words)

	The True Peace Process -- Darche Noam Institutions
		It is significant that we use this optimistic pasuk to learn the command of fasting on the four fast days that mourn the Beit Hamikdash.
		Even as we mourn the destruction of the Beit Hamikdash, we are anticipating its being rebuilt.
		These explanations together give us an understanding of the Jewish concept of “peace”, a peace in which the Jewish people is sovereign in the land of Israel, with the Beit Hamikdash, independent of external pressures, and with a nation-wide love and peace.
	www.darchenoam.org /articles/web/holidays/ar_tamuz_mc.htm (366 words)

	Re'eh
		King David thought then, that the time had come to build the Beit Hamikdash, but he did not read the Pasuk frrrom the Sedra well: Only the place of the Temple is mentioned.
		According to Rashi, peace, stands for the Beit Hamikdash in Shilo and Nachala inheritance, stands for Yerushalayim.
		In Zvachim 118 we learn that after the establishment of the Beit Hamikdash we are never again allowed to use the Bamot.
	www.yerushalayim.net /bneiakiva/uk/parshah/reeh.htm (1627 words)

	Beit Orot (Site not responding. Last check: 2007-10-03)
		During both Temple periods, the preparation of the ashes of the Red Heifer, to be used in the Temple for purification, was performed on the Mount of Olives.
		Of Olives were actually connected by a bridge, and the rituals relating to the Para Adumah (red heifer), whose ashes were essential to the Mikveh purification process for the services at the Beit Hamikdash, were performed on Har HaZaytim.
		Ezekiel 11:23, Eicha Raba Petichta 23 (According to Talmudic tradition the Shechina departed from the Beit Hamikdash in ten stages.
	www.beitorot.org /olives.htm (2039 words)

	Breslov—Judaism with Heart
		Jerusalem, site of the Beit HaMikdash (Holy Temple), represents every beit haknesset because she is the source of their holiness.
		So, when Hashem yiKhaNeiS the scattered Jews, scattered nitzotzot, into the beit haKNeSset, He is inviting us to assemble in peace and to draw upon ourselves at least a semblance of the holiness that was available in the Beit HaMikdash.
		To engage in controversy in a beit haknesset strikes at its very foundation, prevents it from fulfilling its purpose, and severs it from its link to holiness, the Beit HaMikdash.
	www.breslov.org /dvar/shemot/pikudei_5760.html (570 words)

Try your search on: Qwika (all wikis)