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 (III)
The last link in the chain of Nevi'im that stretched back to Moshe, Malachi was one of the three Nevi'im of Shivat Tzion. The Navi pictures a striking scenario of the end time. "Behold I send My messenger and he shall clear the way before Me and the Lord you seek will suddenly come to his Temple and the messenger of the covenant whom you delight in, behold he cometh…" (ibid 3:1). Not surprisingly, commentaries are at variance in their interpretation of the identity of the "messenger". Ibn Ezra posits that the messenger is Mashiach ben Yosef. (Though mentioned briefly in Sukka 52a, Messiah the son of Joseph, a truly enigmatic figure, is sketched in greater detail in the Midrashim, the apocalyptic literature, Emunot V'dei'ot of Sa'adia Gaon and the writings of Hai Gaon.

Thought to be the precursor of Mashiach ben David, various Midrashim recount how Mashiach ben Yosef will succeed in restoring Jewish rule in Eretz Yisrael, effectuating a partial ingathering of the exiles and how he even will manage to restore the Avoda in a newly built Beit HaMikdash. But then he is slain in battle defending Jerusalem against the hordes of Gog and Magog - the representatives of the "nations" - when they mount their final assault against Am Yisrael) The synchronic Metzudat David writes, "…at the time of the future Redemption, I will send an angel from heaven and he will clear the way before Me… I will destroy the sinners and the rebellious… and he (the angel) will purify the land before I come and cause my Presence to rest upon the land. 'And the lord whom you seek' - This is Melech HaMashiach - the anxiously anticipated Messianic King the son of David ….'And the messenger of the Convenant - Eliyahu Hanavi… he will come and announce the Redemption…. and when Mashiach comes, Eliyahu Hanavi will have already preceded him…" Rashi claims that "the Lord whom you seek" is the "G-d of Judgment". The Radak asserts that "'…he shall clear the way before Me' refers to the In gathering of the exiles and that there will be no impediment or injury in their path. 'The Lord you seek… will suddenly come to His Temple', suddenly, because the time of the 'end' has not been revealed… no man knows the day that He will come until he actually comes."

What is the chronological order of events outlined by the Navi? Can we harmonize the different approaches postulated by the Parshanim? It is evident that there will a partial Jewish restoration in Eretz Yisrael before the Beit HaMikdash is rebuilt. There will be a concentrated attack by the "nations" upon Jerusalem which will lead to serious reverses - e.g. the death of Mashiach ben Yosef - but not total destruction (Ibn Ezra). An angel from heaven will execute Divine vengeance by destroying "the sinners and the rebellious of the world… and will purify the land" thus making Eretz Yisrael (and its people) fit for the receiving of the Shechina. And as the Radak explains, there will be an ever-increasing flow of Jews returning to Eretz Yisrael. Then the "G-d of Judgment" will suddenly enter His rebuilt Beit HaMikdash. The Navi asks, "Who can endure the day of His coming?" because apparently G-d will not be pleased with what He will see in His new Mikdash. And unlike other Nevi'im in Tanach, Malachi does not call for repentance. "He shall sit as a refiner and purifier of silver and he shall purify the sons of Levi and purge them like gold and silver…". Metzudat David explains, "Similar to a judge, the angel will act as a refiner who …purifies silver. He will purify the sons of Levi - i.e. the Kohanim of the tribe of Levi - those who actually approach (the Mizbei'ach). …and as the dross is removed from refined silver, so shall the evil doers be separated from the sons of Levi… and righteousness will prevail…" Once the Kohanim and Leviyim are purified, they will be worthy of serving in the Beit HaMikdash. "Then shall the offerings of Judah and Jerusalem be pleasant ("sweet" according to the Metzudat Tzion) unto the Lord as in days of old…." The Metzudat David elucidates, "…like in the days of Moshe …and King Solomon when the Omnipresent received (Israel's) Korbanot willingly and sent down fire to consume their offerings on the Mizbei'ach."

But Midrash Tanchuma explains that Jerusalem and the Mikdash will be built only after all the exiles have returned to Eretz Yisrael. And another Midrash has Mashiach standing on the roof of the rebuilt Beit HaMikdash and announcing, "'Humble ones, the time of your redemption has arrived!'" The Zohar emphasizes that "He (G-d) will build the Beit HaMikdash first, establish His Sanctuary, build the city of Jerusalem and then raise Knesset Yisrael from the dust" (Chelek 1, 134:1). We pray for redemption three times a day. A perusal of the Nusach of the Amida reveals the chronological order of what we are praying for. (1) First gather the exiles! Then, (2) The return to Jerusalem! (3) Let the Divine Presence dwell in Jerusalem! (Vetishkon Betocha i.e. Beit HaMikdash). (4) Build it so it should stand forever! (5) The last request is that the throne of David – i.e. the rule of Melech HaMashiach - should be firmly established. Though Rashi posits that "the Mikdash of the future – which we anticipate built and complete (She'anu Metzapin Banui U'meshuchlal) will be revealed and come down from heaven" (Sukka 41a), Rambam insists that the Beit HaMikdash will be built by the hand of man. The building of the Beit HaMikdash is a Mitzvat Asei; if the Beit HaMikdash descended from heaven, the Jewish people would be deprived of that wonderful Mitzva. "Melech HaMashiach will arise and reestablish the Kingdom of David …He will build the Beit HaMikdash and gather in the dispersed of Israel… " (Hil. Melachim 11:1). "If a king should arise from the House of David who is versed in the Torah and engages in Mitzvot, as did David his forefather, in accordance with the Written and Oral Torah, and he enjoins all Israel to follow in its ways… and he fights the wars of the Lord, then he may be presumed to be the Mashiach. (Note that a Jewish country exists before Mashiach "arises".) If he succeeds… and defeats the surrounding enemies and builds the Beit HaMikdash in its proper place and gathers the dispersed of Israel, then he is definitely the Mashiach" (Hil. Melachim 11:4). Building the Mikdash in its proper place is the proof of Mashiach! But Rambam admonishes us, "Regarding these matters… no one knows how it will be until it will be for these matters are unclear in the prophets. Even the Sages did not have a tradition regarding these matters and could only attempt to understand the Pesukim. Therefore there were disagreements" (Hil. Melachim 12:2).

R. Yehoshua ben Levy met Eliyahu… and asked him, 'When will Mashiach come?' Eliyahu replied, 'Go and ask him yourself.' 'Where is he sitting?' At the entrance of Rome.' 'And how will I know him?' 'He is sitting among the poor lepers.' So R. Yehoshua went to him and greeted him saying, 'Peace upon thee' and he asked, 'Master, when will you come?' 'Today' was his answer. On R. Yehoshua's return, Eliyahu asked him, 'What did he say?' He replied, 'He spoke falsely to me saying that he would come today but he has not. Eliyahu said to him, 'This is what he said to you. '(He - the Mashiach - will come) 'Today, if you will hear His (G-d's) voice'" (Tehilim 95:7). (Sanhedrin 98a)

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