intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

The Third Temple - in Prophecy! (II)
Considered one of the "Minor Prophets", Zecharia was one of the three Nevi'im of Shiv'at Tzion, the return of Am Yisrael to Eretz Yisrael from Babylonian captivity (circa 538BCE). The Nevi'im whose prophecies are enshrined in "Trei Asar", the "Twelve Prophets", are called "minor", not because their inspired writings lack significance. Au contraire, they are very important. However, the prophecies of the "major" prophets, Yeshayahu, Yirmiyahu and Yechezkel are recorded in books of considerable size, while those inscribed in Trei Asar are, for the most part, quite short. Though there are many Nevu'ot concerning the "End of Days" scattered throughout the prophetic works, certainly one of the most exalting, and indeed triumphant, descriptions of the historical process which, in G-d's good time, will culminate in the final redemption, is found in the 8th Perek of Sefer Zecharia.

Radak introduces this Perek as "a message of comfort of what will come to pass in the future days of Mashiach after the wars of Gog and Magog…". (In eschatological and Midrashic literature, the Wars of Gog and Magog represent the final onslaught of the heathen nations on the Jewish people in the End of Days. As the invaders, camped on "the mountains of Israel", prepare their final assault on Jerusalem, G-d intervenes and destroys them. The number of their dead will be so great that "seven months shall the house of Israel be in burying them". Note Yechezkel 38 and 39. Not surprisingly, Chazal's interpretations of the above, and similar Nevu'ot scattered throughout Tanach, vary widely.) "Then", continues Radak paraphrasing the second Pasuk of the Perek, "I will be jealous for them, i.e. for Am Yisrael, and for her sake - i.e. Jerusalem - I will pour out great wrath upon the attacking nations." While the Navi is referring to the restoration of Am Yisrael to all of Eretz Israel, he emphasizes Jerusalem in particular because "it is the head of the kingdom (of Israel) and because the Mount of G-d… is located there. It shall not be desecrated by foreigners again."

With a loving brush and a wealth of color, Zecharia paints a picture of the glorious future that beckons to Am Yisrael and how, after the destruction of Israel's enemies, Hashem will return to Jerusalem. The Navi uses the term Veshachanti - "and I shall dwell" - the identical term the Torah uses when G-d said, "Ve'asu LiMikdash Veshachanti Betocham," i.e. They shall make Me a Sanctuary (the Mishkan) - so I may dwell among them" (Shemot 25:8). And what will distinguish the New Jerusalem from other cities? "Jerusalem shall be called 'the city of truth' and the mountain of the Lord of Hosts, the Holy Mountain" and it will be a city of peace where "old men and old women sit in the broad places of Jerusalem… and the broad places of the city shall be full of boys and girls playing in the broad places thereof" (Zecharia 8:5).

Once this "Gar'in of Redemption", centered around the restored Mikdash, is firmly established, the final and miraculous ingathering of the Jewish people will continue with ever increasing force. "Behold I will save my people from the east country, and from the west country. And I shall bring them, and they shall dwell in the midst of Jerusalem; they shall be My people and I will be their G-d in truth and righteousness" (ibid 7,8). "Needless to say", comments the Metzudat David, "not everyone will live (in Jerusalem) because it is too small. It does means that Jerusalem will be everyone's inheritance…". The ingathering will generate a marvelous religious revival where "everyone will know the Lord and believe in Him" (ibid. Metzudat David). The wondrous developments in EretzYisrael will not go unnoticed by the nations of the world. "And it shall come to pass that, just as you were a curse among the nations, O House of Judah and House of Israel, so I will save you and you shall be a blessing…" (ibid. 13, compare Bereishit 12:3, note the Rashi).

The Navi's use of the term House of Israel together with House of Judah is fascinating; the Navi declares that the "lost" ten tribes of Israel will re-enter Jewish history! So far the prophesied renaissance is still only a Jewish phenomenon but now the nations of the world enter the picture. Metzudat David elaborates on the Navi's words, "You O House of Judah and House of Israel, you were held in contempt and persecuted until you became a curse among the nations. When they would curse someone, they would say, 'You should become like the pitiful Jews.' (Compare Devarim 28:37.) …But as bad as things were before, that's how good they will be in the future… when the nations bless someone, they will say, 'Become like the successful Jews…". The Navi tells us that all over the world, "the inhabitants of one city shall go to another, saying, 'Let us go speedily to entreat the favor of the Lord.'" The nations will "entreat" i. e. seek to approach the Lord "in prayer" (Metzudat Tzion) or "seek forgiveness" (Metzudat David)". Does not Yeshayahu prophesy that "many peoples shall go and say: 'Come ye and let us go up to the mountain of the Lord, to the House of the G-d of Jacob; And he will teach us of His ways, and we will walk in His paths, for out of Zion shall go forth the Law and the word of the Lord from Jerusalem" (Yeshayahu 2:3)?As Abraham was recognized by the nations as a "a prince of G-d among us" (Bereishit 23:6), so Zecharia emphasizes the future role of Am Yisrael as the religious teachers of humanity. "In those days it shall come to pass, that ten men shall take hold of the skirt of him that is a Jew, saying; 'We will go with you for we have heard that G-d is with you'" (Zecharia 8:23). The high spirited Radak quotes a Midrash, "…ten men from each of the seventy nations - i.e. a total of 700 - will grasp one of the four corners of a Jew's garment". Rashi is even more descriptive, "Ten men from each of the seventy nations, each one will hold one of the four corners of the Talit, a total of 2800."

Yechezkel Hanavi seems to picture the "glory of the Lord" entering a pre-existing Beit HaMikdash. "And behold the glory of the Lord filled the House… And He said to me, …this is the place of my throne …where I will dwell in the midst of the Children of Israel for ever…" (ibid. 43:4,5,7). The next five chapters of Yechezkel describe Korbanic laws and some of the specifications of Bayit Shlishi. However in the end of his final Ne'vuah, Yechezkel tells us that the name of Jerusalem will be "Hashem Shamah", the "Lord is There". The Shechina, the Divine Presence will spread from the Mikdash to all over the city. "And from that time on, the name of the city will be "Hashem Shamah" and He will never again remove His Presence from it. This is signified by its name" (ibid. Metzudat David). And how large will the New Jerusalem be? Radak quotes the Sifri, "R. Yossi… asked, 'How do I explain the Pasuk, "…and in Damascus shall be His resting place" (Zecharia 9:1)? In the future, Jerusalem will expand until it reaches Damascus. How do we know? There is no "resting place" except for Jerusalem as it is written, 'This (Jerusalem) is My resting-place forever" (Tehillim 132:14).

Catriel is in the process of writing a book: The Temple of Jerusalem, A Pilgrims Prospective; A Guided Tour through the Temple and the Divine Service