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Wednesday
Jul272016

THE REVELATION BEGINS IN BROOKLYN

Moshiach is the one who proclaims “the time of your redemption has arrived,” and this announcement comes from 770. * Chapter Eight of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)

Translated by Boruch Merkur

4. […] At the time of the redemption, “the Alm-ghty returns [to the Holy Land] with them, among the exiles [of the Jewish people],” journeying from the “Mikdash M’at” (“Beis Rabbeinu Sh’B’Bavel”), “which journeyed from Kadesh and settled there [in exile in Bavel].” Thus, it is from this place [in exile] that the redemption of the Sh’china begins, ultimately attaining its full strength (not just as a “Mikdash M’at,” a miniature Temple, but) – the G-dly revelation of the Mikdash of the Future Era.

In a different manner of speech: Just as the Sh’china returns from its location in the Diaspora, so too in the time of exile, the Mikdash of the Future Era (which is home to the presence and revelation of the Sh’china) returns from the place where it “journeyed (from Kadesh) and settled there,” for the revelation begins there [from the Diaspora] and then from there, Beis Rabbeinu departs to go to its place in Yerushalayim.

Perhaps this is alluded to in the wording of Rambam (Laws of Melech HaMoshiach), “he builds the Mikdash in its place.” For at first glance, what is the need to inform us here that the building of the Mikdash is “in its place”? Alternatively, why does Rambam not specify the location, “and builds the Mikdash in Yerushalayim”? The reason for this unusual wording is that “in its place” actually alludes also to the place of Melech HaMoshiach in the time of exile (prior to being confirmed to be Moshiach, “Moshiach b’vadai”).* That is, whilst in exile (where he sits and eagerly awaits to redeem the Jewish people from exile along with the Sh’china), Melech HaMoshiach builds the Mikdash (M’at), which is a likeness and embodiment of the Mikdash in Yerushalayim** (like “the synagogue of Shaf V’Yasiv,” “for the Mikdash journeyed and settled there”). The Mikdash M’at serves as a preparation for the Mikdash of the Future Era, which will first be revealed there [in exile], and from there it will return (along with the Alm-ghty Himself and the Jewish people) to Yerushalayim.

NOTES:

*Footnote 35: This sheds light on the change noted between the beginning of the Chapter and its conclusion, for Rambam first states the law that “Melech HaMoshiach…builds the Mikdash” (in the literal sense), but he concludes with the signs that establish the identity of Melech HaMoshiach, “b’chezkas Moshiach – presumed to be Moshiach,” until he is confirmed to be “Moshiach b’vadai,” writing: “If he does so and succeeds, and builds the Mikdash in its place.” Here we see that among his accomplishments in the time of exile is the building of the main Mikdash M’at in the Diaspora, as a preparation and beginning of the revelation of the Mikdash of the Future Era, as discussed in the sicha proper.

**Footnote 38: Perhaps we can say that the Midrash (Yalkut Shimoni Yeshaya remez 499), “at the time of the advent of Melech HaMoshiach, he stands atop the roof of the Beis HaMikdash, and announces to them, to the Jewish people, saying, ‘Humble ones, the time of your redemption has arrived,’” refers to the rooftop of the Beis HaMikdash of the Mikdash M’at in the Diaspora,*** which is in lieu of the Mikdash in Yerushalayim (“for it journeyed from Kadesh and settled there”), because, after the Mikdash of the Future Era is revealed and descends to the world, there will be no need to proclaim to the Jewish people, “the time of your redemption has arrived.”

***The above sheds light on the particular wording, “he stands atop the roof of the Beis HaMikdash,” for the rooftops…were not sanctified (Rambam Hilchos Beis HaBechira 6:7), alluding to the Diaspora in comparison to the sanctity of Eretz Yisroel.

(From the address of Shabbos Parshas Noach 5747, Shabbos Parshas Pinchas and 28 Sivan of 5751, among others; Seifer HaSichos 5752, pg. 468)

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