Building the Second Beit HaMikdash

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Anticipating Trouble with its Remedy
Haftarot: Beha-alotekha
Rabbi Mosheh Lichtenstein
The haftara from Zekharya, with its message about rebuilding in the aftermath of severe fall, and the rehabilitation of the people through the spiritual leadership of a priest and a political leader, fill the needs bubbling beneath the surface of our parasha. In addition to the menorah and the status of the High Priest as leader, there is also a connection between the rest of the haftara and the reality that first appears in Parashat Beha'alotekha and continues through the entire length of the book of Bamidbar.
Chanukah's Biblical Roots
Rabbi Menachem Leibtag
Why do we celebrate “Chanuka” on Chanuka? According to the book of Chagai, the original construction of the second Temple (in the “Return to Zion” period) began on the 24th (or 25th) day of Kislev. If Chanuka marks the rededication of that very same Temple (several hundred years later), then one can assume a thematic relationship between these two events. We review the context of the prophecies of Chagai and Zechariah, and examine the messages in their prophecies which pertain to Chanuka.
Chanukah's Biblical Roots- Part II
Rabbi Menachem Leibtag
Why was the 25th of the ninth month chosen for the foundation (and re-dedication) of the Second Temple, and why did the holiday of Chanukah continue after the destruction of the Second Temple? As we explore these questions, we find that they are related to stories of much earlier and much later- a midrash about Adam haRishon and the miracle of the Chanukah story, as well as a miracle in the time of the first Temple. What emerges is an enduring message of the importance of hope in a time of darkness.
Chagai's Rosh Chodesh Elul Teshuva Derasha
Shani Taragin | 4 minutes
In this short shiur, Rabbanit Shani Taragin focuses on the first chapter of Haggai. Haggai tries to urge the returnees to Zion to recognize that God is in their midst and that it is time to rebuild the Beit HaMikdash. On the first day of Elul, Haggai turns to the people to look at their past actions and begin a process of transformation. He tells them that they can still change their fate for the coming year.
Chagai on Hoshana Rabba and Chanukah
Shani Taragin | 4 minutes
In the second chapter of Haggai, Rabbanit Shani Taragin notes how Haggai speaks on days that are significant to us today for different reasons. On the 21st of Tishrei- Hoshana Rabba – Haggai further encourages people to continue building, saying that God will make this Mikdash great- and provide much – needed rain. Haggai turns to the Kohanim, quizzing the delegated teachers about purity and impurity. The book of Haggai concludes on the 24th of Kislev with a call for a political turnover in addition to the glorification of the Mikdash. Though Zerubavel does not not heed his call, the prophecy continues to reverberate in later generations.
The 24th of the 9th Month - Biblical Hanukka
Elisheva Brauner
Haggai 1-2
Matan Al Haperek
Rabbi David Sabato
Chaggai is the first prophet of the three prophets of the Second Temple – Chaggai, Zechariah and Malachi- who are called the “latter prophets”. The prophecies of Chaggai which are included in the book were all said in the second year of Daryavesh’s reign, eighteen years after the decree of Koresh (520 BCE), in the very short time period of 4 months (from the first of Elul to the 24th of Kislev).

The prophecies mainly revolve around the building of the Second Temple. The picture that arises from these prophecies is gloomy, due to the difference between the enthusiasm and great vision and the expectation of redemption which those who returned to Zion felt, and the harsh reality with which they were dealing. Chaggai is faced with the problems of the people’s despair and their lack of motivation to rebuild the Temple, and seeks to give them hope and desire despite the difficult reality in the Land of Israel. His prophecies turn to the people and their leaders- Zerubavel ben Shealtiel, the governor appointed by the Persian government, and Yehoshua ben Yehotzadak the high priest.

The book comprises four prophecies which can be divided into two pairs. In the first pair, which includes the first prophecy, (perek 1) and the second prophecy (2:1-9), Chaggai deals with the problems which thwarted the building of the Temple and seeks to inspire the nation to build. The third (2:10-19) and fourth (2:20-23) prophecies were said on the same day and they parallel the first two prophecies.
"May Our Eyes Behold Your Return to Tzion"
Dr. Brachi Elitzur
In this article we shall try to review testimonies concerning the attitude towards the building of the Mishkan and the Temple, and the Divine service performed in them, among those generations in which the issue was of immediate pertinence. We will examine the attitude of the generations that had to decide whether or not to build a Sanctuary in their days. We will examine the degree to which the Sanctuary was central in the lives of those generations that merited the existence of a Sanctuary in their time. Finally, we will look at testimonies describing the responses of the people to the reality of the Destruction. While our findings will reflect mainly the attitude towards the Sanctuary during the First and Second Temple periods, they may serve as a basis for an understanding of why in our days, too, the importance of building a Temple at the present time is not a matter of consensus throughout the religious Jewish spectrum in Israel and worldwide.
An Imperfect Inauguration
Rabbi Tzvi Sinensky
Having resettled in their homes, the Jews are ready to turn to the task of rebuilding the Temple. In the seventh month they construct the altar, and in the second month following the first wave of aliya, the Levites are appointed to oversee the process of the reconstruction of the Temple. The foundation is laid and a great inaugural celebration is held in which the elderly people cry remembering the first Mikdash.

However, there are several signs that not all is well. The Altar was built without the Temple. Only a small group participated in the building of the Altar. Fear of the local population existed in the background of all of this activity. Only limited sacrifices were offered. The building of the first Mikdash was a grand and independent project. This project was a small one under Persian rule.

The message of the chapter’s narrative is two-fold. Even joyous occasions may be marked with elements of sadness. Human reality is complex and chapter three shines a spotlight on the tensions inherent to the human condition. Second, the fact that a celebratory moment is imperfect is no reason to avoid rejoicing altogether. An imperfect altar dedication is still cause for joy.
Haggai: The Practical Prophet
Rabbi Tzvi Sinensky
As opposed to many other prophets, Haggai describes no visions. Instead, he conveys a plain, clear message to rebuild the Beit HaMikdash. This stands in sharp contrast to Haggai’s colleague Zekharia who witnesses numerous visions conveying obscure meanings. Zekharia writes in poetry, Haggai in prose. For this reason, Haggai is called “the Navi” - God’s mouthpiece.

Haggai tells the people that if they abandon the building of God’s house, they cannot expect material comfort and success in their own homes. Whereas most prophets emphasize personal repentance from moral shortcomings, Haggai calls for a national return to the task of rebuilding the Temple.

The disparity in message between Haggai and earlier prophets – Haggai being a more practical book with more modest aims and a relatively upbeat message – is reinforced by another key distinction: the people actually obey Haggai’s prophecy! Precisely because Haggai’s message was more specific and optimistic, less radical and cataclysmic, his message was more readily embraced by the people than the doomsday scenarios prognosticated by his predecessors.
Haggai Redoubles His Efforts
Rabbi Tzvi Sinensky
Haggai once again exhorts the community to remain committed to the building process. Although they had obeyed his first prophecy, they had apparently become discouraged yet again. The prophet conveys a similar message, if one more specifically directed at the Shivat Tziyyon period: Although things might presently appear grim, ultimately a transformation will occur, and the Second Temple’s glory will outstrip even that of the First.

By comparing the present reality to the Exodus from Egypt, Haggai reinforces just how radical is the transformation he anticipates. During the period of the Jewish enslavement in Egypt, the notion that the impoverished slave nation would suddenly take possession of their captors’ riches would have seemed utterly implausible. Much the same, argues Haggai implicitly, may be said for the metamorphosis he foresees.

There is, then, a straightforward literary structure to Sefer Haggai. The simplicity of the book’s design mirrors the directness of the prophet’s message. Anxiety about agricultural yield increases the peoples’ motivation to follow Haggai’s charge. Haggai’s succeeds in ultimately setting the reconstruction project back on its footing. By single-mindedly urging the people again and again to focus on one task, he ultimately achieves what he sets out to accomplish.
Zekharya: Spiritual Visionary
Rabbi Tzvi Sinensky
Haggai and Zekharya, while radically different – Haggai is straightforward and political, Zekharya quasi-mystical and spiritual – can in fact be seen as two sides of the same coin. Similar to Haggai, Zekharya’s message says that while things may appear grim at present, in the long run they will turn around dramatically. However, while Haggai calls for the Jews to roll up their sleeves and begin the work. Zekharya cries for repentance, suggesting that the rebuilding of Jerusalem will materialize regardless. Throughout Zekharya, the Jews’ role is to strive in matters of spirituality, and God will take care of the rest.

Jerusalem will be so expansive that it will not be able to contain its population with walls. The expansive nature of the city is, of course, in sharp contrast to the meager numbers that plagued the community of returnees.

God commands the Jews of Babylonia that the exile has ended, and they must now return to the holy city of Jerusalem. Eventually, the other nations will join the Jews in worshipping God in Jerusalem.
Sefer Zekharya: Optimistic Visions
Rabbi Tzvi Sinensky
Yehoshua, the Kohen Gadol is a survivor who has returned to lead his people in the service of the Temple that had been destroyed. Despite his imperfections, Yehoshua is appointed to a prominent position due to this status as a survivor.

Like Yehoshua, the people are perhaps not fully innocent and worthy. Still, just as in the high priest’s poignant story, they are all deserving of consolation after the trauma they have endured. Therefore, God will ensure the success of their endeavors.

As in the imagery of the rock, the seven-pronged menora indicates that God’s providence will ensure the success of the rebuilding. Once again, as opposed to Haggai, Zekharya’s message is not an instruction to build, but that the project will succeed. Despite its humble start, no one should “scorn a day of small beginnings.” The method for achieving those steps is not by military might, but through spirituality.

The olive trees would appear to signal the durability of Zerubavel and Yehoshua’s leadership. God’s eyes will watch over the community and its leaders, ensuring the survival of the imperiled community.
The Pessah Sacrifice
Rabbi Tzvi Sinensky
The Jews restart the construction of the Beit HaMikdash, but are met with opposition by the locals, who turn to Darius to complain. However, Darius locates Cyrus’ letter, and support the Jews’ right to continue building. The Mikdash is finally completed more than four years later, during the month of Adar, during the sixth year of Darius’ reign. The Jews celebrate the dedication by offering hundreds of sacrifices and appointing the Kohanim and Leviim. Shortly afterwards, after purifying themselves, they offer the Pessah sacrifice on the 14^th of Nissan.

The remarkable resemblances between this Pessah sacrifice and Hizkiyahu’s, as described in Divrei HaYamim, indicates the religious potential of even the most sinful and uneducated of communities. The Jews of Hizkiyahu’s time were largely recalcitrant, to the point that many refused to participate in the sacrifice and celebration. At the time of Ezra, the Jews were similarly unobservant. Yet both communities were swayed, even transformed, under the influence of extraordinary events and historic leadership. Our narratives are testaments to the deep religious recesses of the Jews’ soul, and the capacity of inspired leaders to spark that passion.
The Month of Kislev and the Second Beit HaMikdash
Rabbi Jonathan Snowbell