The Divine Presence in the Beit HaMikdash

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1. God's Presence in the Mikdash and the Mishkan

   Haftarot: Pekudei

   Rabbi Mosheh Lichtenstein

   There is an essential distinction between God's presence in the Mikdash and in the Mishkan. In the Mishkan no human intervention is necessary to promote the Shekhina, while in the Mikdash the Divine Presence is dependent on the actions of the nation. What is the reason behind this distinction? Does it stem from a different spiritual status? From a different divine leadership? Or perhaps from the approach of the present leadership (Moshe vs. Shlomo)?

2. "The Temple of the Lord, Are These"

   Rabbi David Sabato

   Yirmiyahu addresses the "lying words" regarding the Temple's intrinsic holiness and inability to be destroyed. The people's misconception regarding the role of the Temple led them to think that they could continue to sin without repercussions. Further discussed is the connection between this chapter and the prophecy in chapter 3 regarding the Ark and the destruction of Shilo, as well as the contrast with the prophecies of Yishayahu regarding Jerusalem.

3. The Chariot and the Journeys of God's Glory

   Dr. Tova Ganzel

   At the beginning of his book, Yehezkel describes how "the heavens were opened and I saw visions of God." Chapter 1, described by Chazal as the "ma'aseh merkava" is one of the most difficult chapters to understand in all of Tanakh.

   This Divine vision, which appears at the very outset of the book, holds the key to understanding one of the central prophetic messages of the book. The recollection of this vision accompanies Yehezkel's prophecy throughout the rest of the book. In these visions, God's glory is borne in a chariot, which indicates motion. The upshot of all these visions is that God's glory has departed from the Temple.

   Even in Yehezkel's pre-Destruction prophecies the glory of God has already departed from the Temple and the Divine Presence is no longer within the city of Jerusalem. Therefore, during the six first years of Yehezkel's prophecy – from the time he began to prophesy until the destruction of the Temple – there is no call to the nation as a whole to mend its ways and to repent. The fate of Jerusalem has already been sealed; the Temple is defiled and desecrated, and the city will not be purified until God has poured out His wrath in its midst.

   Where is God's glory is to be found during the years of the Destruction? Does God's glory wander with the people to Babylon, or does it remain in the Land of Israel, outside Jerusalem, waiting for the people to return?

   Yehezkel emphasizes that even though this is the first time that God's glory has departed – indeed the Temple lies in ruins – nevertheless the same Divine vision will return and once again dwell in the future Temple. The nation need not fear that the departure of God's glory from the Temple means the departure of His glory from the nation.

   God’s Presence in the Temple cannot be assumed to be unconditional; God will not allow His Presence to dwell there if the nation causes the Temple to be defiled. But even though the nation refuses to accept the message of the prophets and fails to repent, even after the destruction of the Temple, God will never abandon His people.

4. The Deeds of the People in the Temple

   Part 1

   Dr. Tova Ganzel

   Yehezkel pronounces a Divine vision whose message is that although the Temple is still standing, it is effectively empty and worthless. Yehezkel sees, by means of a Divine vision, four symbolic sins, each sight worse than its predecessor. Yehezkel uses terms unique to Devarim chapter 4 which describes the prohibitions of idolatry at length, the covenant with God and the warning of exile if the covenant is violated through idol worship.

5. The 24th of the 9th Month - Biblical Hanukka

   Elisheva Brauner

6. Parashat HaShavua Tetzaveh - What is the Korban Tamid Doing Here?

   Rabbi Ezra Bick | 27 minutes

   Teruma is about how to build the mishkan. But what is Parashat Tetzave about? When we look at the parasha, ninety percent is about the Kohanim. These parashot form a dual whole about the construction of the Mikdash as a working building.
   Close to the end of this week's parsha, the Torah sums up. But then there is a description of the Korban Tamid - the Daily Sacrifice, in a passage which is basically identical to one Parashat Pinhas. Why are there two identical sections about the Tamid, and what is it doing here in the Book of Shemot, instead of Vayikra or Bemidbar? The placement and unique aspect of giving of the Tamid at the opening of the Tent of Meeting in our parasha relates to a purpose of the Mishkan (And Mikdash): developing a relationship with God so that God will dwell within our midst. 
    

7. Ki Tavo: In the Garden of Eden

   Rabbi Jay Kelman