Chagai: Chapter 2 - The Prophecy of the Rebuilding of the Second Beis Hamikdash was on Hoshana Rabba

This Torah class is brought to you by torahanytime.com. Okay, good morning Rabbi. So we're learning Sifri Haggai. We're in perek aleph. And pasuk ches. Um again, Ribbono shel olam says, don't pay attention to your lack of resources and the fact that you may not be able to build the Beit Hamikdash in a the same glorious way, but alu hahar, go up to the mountain eitzim, bring wood and build the house for Tzevaot. I will find favor with it and I will honor it, amar Hashem. Rashi points out it's missing a hey. Can I get the five things that were missing from the first Beit Hamikdash? The Urim Vetumim, the eish, the Shechinah, and Ruach Hakodesh. Now it's interesting Rashi over here says in a different order than it appears in uh in the Gemara, but Rashi likes my mnemonic of Asher, aleph aleph aleph shin resh, so maybe that's why Rashi says it in this order. But in any event, we pointed out last week that the reason why the Beit Hamikdash was missing these five things is because a prerequisite to build the Beit Hamikdash is the destruction of Amalek. And the first Beit Hamikdash, they annihilated Amalek almost entirely through Shaul and through Shmuel, and therefore they were to full Shechinah and to all these five things. However, the malchus of um of Mordechai was not complete. He was only mishneh la Melech Achashverosh. And by the way, the Navi Yeshayahu explains that's why when Mordechai became mishneh, they minted coins with him as king, so to speak, in order that he should have some type of halachic status as king to be able to destroy Amalek, but since Amalek was not entirely destroyed, they were lacking these five things. Okay. So the Navi continues, pasuk tes. The Malbim explains that after Hashem tells them that the reason why they've been cursed because they don't have the Beit Hamikdash, now that they heard from the Navi that Hashem commands them to build the Beit Hamikdash, if they weaken now, then things will be worse. In other words, you know, it's one thing not to act properly when you know what the right thing to do is, but no one ever instructed you explicitly. But now they're giving being given explicit instructions. The Malbim says in pasuk tes, now you know that you're forewarned. And the the punishment now is going to be like extra hashgacha protis, extra visitation. So for example, paneh el harbeh, while you anticipate a lot of production, the hinei lamot, it will only produce very little. Vahaveisem habayis, you could bring it home, ve'inafachti bo, I will blow at it. In other words, I will bring rotting and worms to it. Ya'an meh? Why? Like rhetorical question, why? Ne'um Hashem Tzevaot, says Hashem. Ya'an beisi asher hu charev, cuz my house is destroyed, ve'atem ratzim ish leveisoi, and you guys, you're running to build your mansions and your fancy houses. So again, we see this idea, the the hypocrisy of being excessively involved in one's personal assets and not and diverting one's attention from the Beit Hamikdash. Okay, therefore, Hashem says, now why is this punishment extra hashgacha protis? Says the Malbim, in the beginning the punishment was rak al yedei hastaras panim. It was just God hiding His face. And the Malbim explains that this pasuk, pasuk tes, was what was in the beginning. Just you um anticipated a large output, and now it's um you're you're missing a lot. Rabbi, excuse me Rabbi, do we know who wrote Haggai? Uh the Trei Asar. So the Gemara says in Bava Basra that um on daf tes vav, the Gemara says that the Trei Asar was written by uh Anshei Knesses Hagdolah. Anshei Knesses Hagdolah kasvuha shnei asar. Yeah, it was written by the Anshei Knesses Hagdolah. Which Haggai was a member of. The pasuk tells us alu hahar veheveisem eitzim uvnu habayis ve'ichabdeha, right? Yeah. So why now is it right away Yeah. says, but you know, all your production is going to be diminished because No, no, no. That's saying that um before this command, your production was diminished, but you should know after this command, if you don't follow it, things are going to get much worse. Pasuk tes, yeah, according to the Malbim, it's Pasuk tes is is explaining why things are going to take a downturn, because while before this, all you had was pasuk tes, but now that you don't listen to this call, now you're going to have what's coming up, pasuk yud. Al kein, this is In other words, Okay, I think the sequence was confusing. All right, I understand. Okay, and you'll see pasuk yud is also what was according to the Malbim. Al kein, did have, you know, negative consequences from pasuk tes. Correct, right. We already had all the negative consequences, and this is now an introduction to the next level of punishment. In other words, tes and yud is until now all you had was the above-mentioned punishments. Al kein, that's why aleichem upon you, kalu shamayim mital, the heaven was closed up from dew, veha'aretz kala yevulah, and the earth stopped producing produce. Okay. So so in other words, that's what what happened until now. Until now it was just hester panim. But now, says Ribbono shel olam, I am going to um go out of my way to proclaim supernatural punishment. The Malbim says, va'ekra charev, I will proclaim drought al ha'aretz, on the earth, ve'al heharim, and on the mountains, ve'al hadagan, and on the grain, ve'al hatirash, on the wine, ve'al hayitzhar, and the oil, ve'al ha'adam, ve'al haboheima, ve'al kol yegia kapayim, and on all your handiwork. Ve'al ha'adam, ve'al haboheima, ve'al kol yegia kapayim, and on all your Okay, so this is got The Malbim learns is a kriah u'fkidasai. Okay. So what is the Jewish people's reaction? How do they react to the impending um retribution? Vayishma Zerubavel ben Shealtiel. Zerubavel heard. And we already mentioned many times Zerubavel is Nehemiah. Nehemiah. What? His grandson. Is Nehemiah. Gemara in Sanhedrin says Zerubavel was Nehemiah. The Rama may say not like that, but the Gemara says Oh, no, so that Zerubavel himself was was uh Nehemiah. Ben Shealtiel, right, was the grandson of Shealtiel. VeYeshua ben Yehotzadak Yeshua ben Yehotzadak, the Kohen Gadol. He's a nephew of Ezra. Vechoshei Ers Ha'am, they all listened lekol Hashem Elokeichem. Ve'al divrei Haggai Hanavi ka'asher shlacho Hashem Elokeichem, they listened to the words of Haggai the prophet that God sent him. Vayiru ha'am me'Hashem, the people were Vayomer Haggai malach Hashem, and Haggai, the messenger of God, he spoke bemalachus Hashem. He spoke not out of his own accord, he spoke as an in as God sending him, ani itchem, ne'um Hashem. Oh, you're going to do it? I'll be with you. That's Hashem's message. Don't be afraid, the Malbim learns, bal yamtimu al rishyon, don't wait for the permit. Don't wait for the zoning uh pass. Don't wait for any official documents. Go ahead and build. I'm going to be with you. Nothing will happen. Vaya'er Hashem es ruach Zerubavel God aroused the spirit of Zerubavel ben Shealtiel, pechah Yehudah, governor of Yehudah, ruach Yeshua ben Yehotzadak Hakohen Hagadol, and the spirit of Yeshua ben Yehotzadak, ve'es ruach koshei Ers Ha'am. So they didn't have a nasi at the time. They had a Kohen Gadol and they had a governor, but no nasi. I got it. Zerubavel for for all intents and purposes was don't describe him as nasi. Only as Yehudah. Yeah. For all intents and purposes, he was the melech, although he did not have the official title of melech, but nevertheless, he is um mentioned first. Why is he mentioned first? Because we always accord uh more kavod to the melech um than to the uh to the Kohen Gadol. So for example, if you look in perek beis, pasuk beis, when Haggai has a nevuah, and Hashem tells him to speak to Zerubavel and to Yeshua, the Ibn Ezra says, le'olam cholkin kavod lemachus al hakehunah. See that? What do you mean malchus? He's not the real melech, but for all intents and purposes, he was a descendant of King Yechanya. Um even as it says Zerubbabel was a descendant of Jehoiachin or Jeconiah and therefore he's listed first. Okay, so Hashem aroused their spirit. In other words, but interesting, it's only after they took the initiative. In other words, when they heard the voice of Hashem and they listened and they accepted and they feared God, so that was their that was their step. Cuz in life, you can't really do anything. When we say a person has free choice, you don't really have free choice to act. You have free choice to want to act. And then if you want to act, Ribono shel Olam could give you siyata d'Shmaya to do it. But in other words, even though it looks like, "Yeah, I'm doing it." No, the Ribono shel Olam is sending you. He's only sending you because you activated your your your desire. And how does a person activate your desire? No, Hashem will not only you Hashem will not activate your desire, but we do see that once they listened and they feared God, Hashem stirred it. Hashem aroused it. But the initial decision has to be a person's. Okay. Uh "Vayavo'u, they came va'yasu melacha, they did work b'veit Hashem Tzva'ot Elokeihem." In the house of Hashem, their God, master of legions. Uh what day was this? "B'yom esrim v'arba l'chodesh ba'shishi." The 24th day of the sixth month. That's when they started, actively started? Yes. "Bishnat shtayim l'Daryavesh ha'melech." In the second year of King Darius. So it's very interesting. Darius the second, right? The son of Esther. What day did they start rebuilding the second Beit Hamikdash? The 24th day of Elul. What's the significance of the 24th day of Elul? Bri'at Olam. It's the day before Bri'at Olam. The first day of Olam was the day The day before, right? "On on chof hey Elul, va'yomer Elokim y'hi or." So on the 24th day of Elul, "V'ha'aretz hayta tohu va'vohu." So almost that's when they began. Okay, perek bet. "Ba'shvi'i in the seventh month b'esrim v'echad l'chodesh the 21st day of the month the word of God was to Haggai the prophet. Now, this referring to is Haggai. Which prophecy, which number prophecy of Haggai is this? This is prophecy number three. In perek aleph, pasuk aleph, it says the sixth month, Rosh Chodesh Elul, Hashem came to Haggai. And we already explained from if you remember from the Abarbanel in the beginning of Zechariah, the Abarbanel wants to know more more often than not in Tanakh when Hashem comes to the navi, no date is given. It's really not important what day of the year Hashem speaks to the navi. You need to know when Yom Tov is, but you don't need to know what day of the year Hashem speaks to the navi. More so it's very it's a rare occurrence that the date is given when Hashem speaks to the navi. And the the Abarbanel explains the reason why the Haggai begins with the date that Hashem spoke to Haggai is because of the significance of the date. It was Rosh Chodesh Elul. And we explained the same way the second Luchos began on Rosh Chodesh Elul, the second Beit Hamikdash began on Rosh Chodesh Elul. This is the shvi'i, ba'shvi'i, ba'chodesh. That's not Rosh Chodesh. No, no, no. The beginning of Yeah, the first one. And then the second nevu'ah of Haggai is in perek aleph, pasuk gimmel, no date is given because it was together with the first one. Now again, the the navi goes sort of out of place. The navi takes uh does something out of the ordinary and gives us the date as to the nevu'ah. So we have to pay attention, why is the navi telling us the date of the nevu'ah? What's the date? The 21st day of Tishrei. What day is the 21st day of Tishrei? Shvi'i shel Pesach. Tishrei Rosh Hashanah. The 21st day of Tishrei, ches, vav, zayin, yud zayin, yud ches, yud tes. Chof. Chof aleph. The seventh day of Sukkos, which is what? No, no, it's Hoshana Rabbah. Hoshana Rabbah. It's Yom HaRabbah, Hoshana Rabbah. And so I want to give you um a handout for again from the Abarbanel in Zechariah as to why the navi uh the navi tells us the date. And maybe we could say our own explanation as well. Because before we read it, just take a look at it. From the Abarbanel on sefer Zechariah, perek aleph, pasuk aleph. And um let's read a few pesukim ahead, okay? So this is Hoshana Rabbah. What was the second nevu'ah? Second nevu'ah was perek aleph, pasuk gimmel. It was just a continuation of the first and therefore the date is not given. It's not part of the first nevu'ah. It's not it's not I mean it's another nevu'ah, but it's at it was at the same time. So the date wasn't given. "Emor na, here's the nevu'ah. Speak please el Zerubbabel ben Shealtiel pachas Yehudah." To Zerubbabel the governor of Yehudah ben Yeshua ben Yehotzadak ha'kohen ha'gadol "v'el sh'eirit ha'am leimor mi v'chem ha'nish'ar Who among you remains asha ra'ah es ha'bayis hazeh that you saw this house?" Now this house refers to the first Beit Hamikdash. "Bichvodah ha'rishon." In its original honor. In other words, we've mentioned many times most of the people who returned were people who who remembered the glory of the first Beit Hamikdash. The younger generation did not want to return. And compared to the first Beit Hamikdash, second Beit Hamikdash was a shell. There's no Shechinah there. Now I can't tell you what Shechinah looks like. Wasn't it larger in size? It was. Grandeur, maybe in physical grandeur it might have been more imposing. Well, first of all, it wasn't Yeah, it was not that much bigger. According to most shitot, the heichal in the first Beit Hamikdash was 30 amos tall. It was 20 amos tall. And in the times of the second Beit Hamikdash, it was 30. Excuse me, according to most opinions, the first Beit Hamikdash was 30 amos tall and the second one was 40. Rashi happens to say the second one was 100. Rashi in Bava Basra seems to say that the second Beit Hamikdash was 100 amos tall. However, the Tosafos Yom Tov says that it's a ta'us sofer, it's a printing error. Um and that is the printer wrote uh mem and then the printer actually wrote me'ah, but really it's mem. But in any event, it may not be a printer's error. There may be other Rishonim that also say 100. The Novardok like 100. Yeah, but they say it was a ta'us sofer. It may uh possibly. But the spirit of the first bayis was certainly absent in times of the second bayis. And Hashem is pointing out, "Are anyone among you remember the first Beit Hamikdash? U'mah temurei masayatem? Look at it now. Halo chamoihu? Compared to it, k'ayin b'eineichem, it's like nothing in your eyes." Hashem is saying. "You people, you remember the first Beit Hamikdash. So now the second Beit Hamikdash is like nothing in your eyes." But still Hashem says, "V'ata now, chazak Zerubbabel ne'um Hashem. Be strong, Zerubbabel. V'chazak Yehoshua ben Yehotzadak ha'kohen. And be strong, the kohen gadol. V'chazak kol ha'am ha'aretz ne'um Hashem. Va'asu, and do. Ki ani itchem I'm with you ne'um Hashem Tzva'ot. Es ha'davar asher karati itchem the matter the Rashi says Yode'a ani, I know. "Ki mi shera'ah ha'rishon eim zeh v'ein zeh ela k'ayin." Anyone who saw the first Beit Hamikdash, this is nothing in his eyes. "Es ha'davar asher karati itchem mi'Mitzrayim." The matter that I sealed with you when you left Mitzrayim, that same matter, "V'ruchi omedes b'sochechem." My spirit still stands among you. "Al tira'u." Don't be afraid. Of davening? Look in Rashi, "Es ha'davar asher karati, Torati atem shomrim." You will keep. In other words, our our treaty, our promise to each other in observance of Torah, "V'ruchi shara'ah al nevi'acheim." My spirit will still dwell on your prophets. Says the Malbim. The fact that you see the small status of the second Beit Hamikdash compared to the first, you see how much chizuk you need. Says the Malbim. What Hashem is saying, "You know the deal. You know the treaty we have. You keep the Torah, az yigdal kavod ha'bayis hazeh al ha'rishon. If you keep your end, even though now it seems less less glorious than the first Beit Hamikdash, it has the potential to be more glorious. And even though my spirit is not making open miracles, nevertheless, it's still among you." Okay. You know what's interesting, Rabbi? When we have described when the the Navi is describing the Nevuah says "Can he turn the Mashamach Tzvakos?" Right. It's not conditional. It's not saying, you know, if you observe everything, you'll do everything. Other times, you know, like in Krias Shma, you have you want everything, you got Shma to do Mitzvos. Doesn't say that here. Unconditional. I'm with you. The question is the what that will mean that what what that will mean to Klal Yisrael that may be conditional. But the Ribono Shel Olam is is with us unconditionally. Okay, I want to turn your attention to the sheet that I handed out regarding the date of the Nevuah of Haggai. Um so, Ha Nevuah Ha Shlishis, the third prophecy, Terei, you'll see Shehegvil Bah Pasuk Hayom Bahakodesh. That the Torah says the day and the month V'lo Hayashana. But not the year, Ka'amrai, Va'amrai day. Va'haya Zola Hag, this teaches you She'inyan Hayom. It was the d- Excuse me, it was the day, She'inyan Hayom Hevi Oso L'Yosif Nevuah. The day caused the prophecy. Ki Haya Oso Yom Chaf Alef L'Tishrei. That day was the 21st day of Tishrei, Yom Hoshana Rabbah. That day was Hoshana Rabbah, Soyim Chag Asukos. Was the end, of course, right? That's the last day of Sukos. Shmini Atzeres is Regel Bifnei Atzmo. And we know Hoshana Rabbah Yom Huaravah. Shehayah Simcha Rabbah B'veit Hashem. That day is the greatest day of Simcha in the Beis Hamikdash. Cuz that day walk on the parapets all the way on the top. That day was the day that we would finish the 70 Parim and the 98 Kvasim and all the Eilim. That was the culmination of Sukos. And that's the day that they sort of contrasted the s- the lack of Simcha they had then compared compared to the way it was in the first Beis Hamikdash. In other words, on that day, which is Yom Huaravah, which is Simcha Rabbah B'veit Hashem, V'lo Kein Hashem Yishkav Sham, the elders that gathered there Hayu Bochim, they would cry. B'zachram Simchas Beis Hasho'eivah. Shehayah Simcha Rabbah, when they remembered the Simcha that used to be, they were crying. Oh, Nasas V'yishon Binyan Bayis Sheini K'efes L'einaihem. And that's why second Beis Hamikdash was so small in their eyes, V'l'kach Bo Oso Nevuah L'nachmam. Therefore, the prophecy came to console them. Meaning they needed the prophecy specifically on that day. Maybe we could say another explanation why this Nevuah specifically came on Hoshana Rabbah. And that is there's a Medrash um the Mat Moshe brings down that Hoshana Rabbah corresponds to um Avraham Avinu. And Avraham Avinu was the 21st generation and Hoshana Rabbah is the 21st day of Tishrei of the year. And Hoshana Rabbah is Yom Huaravah. Of all the Daled Minim, so we know that some of them have taste, some of them have smell, and the Aravah Ein Bo Ta'am V'ein Bo Rei'ach. The Aravah represents the Jew who has no Torah and no Mitzvos. And on that day, we sort of give even the the unworthy Jew, we give him an opportunity to come close to Hashem. Meaning the rest of the rest of Sukos, you know, he has to the Esrog is the center of attention. In other words, it's the Talmid Chacham who has Torah and Mitzvos, and everyone has to come connect with him. Otherwise, you know, you're on your own. But Hoshana Rabbah, which corresponds to Avraham Avinu, Avraham Avinu who understood the value of every Jew, he went around spent his whole life trying to appreciate the the Nekudah Ha'frimi of every Jew, the pencil leader of every Jew. And that's the Yom Huaravah, the day of Aravah. There's a Medrash that says the Aravah is the highest of the seven heavens. Um if you look in the Gemara Chagigah, remember we learned there's seven heavens and the highest one, Roychev Shamayim V'aretz, the highest one is the Aravah, where the Medrash says Hashem has there Matnas Chinam. Matnas Chinam even for those who are undeserving, even for people who are B'li Torah, B'li Mitzvos. Or maybe you could also So maybe that so on that day, when the Jews felt very unworthy because obviously they were they they were not Zocheh to the Shechinah and they were not Zocheh to all the Kavod of the first Beis Hamikdash, Hashem said, "You know what? On today, Chaf Alef Tishrei, the Yom Huaravah, today is the day that even you have a right to do as much Avodas Hashem as you can. And if you do your part in building Beis Hamikdash, I will embrace that as well. But this is a Nevuah which is very much connected to perhaps the Yom Huaravah, the the day of of the Jew who feels unworthy." You also think you say that the Hoshana Rabbah is the final day for Kaparah. Right. Right? So here you you want to have Yiras Hashem, but but whether Hashem is going to be Mechaper you, I'll be Roe. Here's the day that I'm going to Ani Eschem. So here's your final chance. Here's right? So Okay, good. Good. So yeah, so that's what um Abravanel is saying, he's he's sort of giving us insight that we should pay attention to the date of this Nevuah and you know, different explanations. Okay. So now, Hashem, let's begin um Haggai's Nevuah, Pasuk Vav, Ki Choy Yom Hashem Tzvakos. So says Hashem. Oid Achas M'at There is one more and it's small. Va'ani Ma'arish Es Hashamayim and I am causing the heavens to quake, Es Ha'aretz and the earth, Es Hayam and the sea, Es Ha'charavah and the dry land. Wow, this is a mysterious Nevuah. Oid Achas M'at, there's one more and it's small. What does that mean? Uh Oid Achas M'at. Yeah, what does this mean? Chanukah, you say. Says Rashi, Sar Achas Yavan. Um not Rashi, no. Malbi. Sar Achas. Says Rashi, Oid Achas M'at, Mishetichla Malchus Paras when the Persian empire ceases, Zhu Hamashelim Eschem that rules over you, Oid Achas Takum Limshol Aleichem, there'll be another one that rises upon you, L'hatzalachem. To cause you distress. Min Malchus Yavan. That Malchus is from Malchus Yavan. U'mat Yihyeh Zman Memshalto, but don't worry, it will only last for a small amount of time. But you should know, says God, during that time I will quake the heavens and earth to help you. Va'ani Ma'arish, Rashi says V'nisim Hanasim Livnei Chashmonai, for the miracles of Chanukah. And as as far as I know, this is the clearest reference in Tanach to Chanukah. It's an open reference. It's not a Remez. You know, in the Chumash you have Remazim. Here there's a straight out Nevuah where Hashem is saying that there's going to be another monarch, there's going to be another empire, that's the Yevanim, but I will quake Es Hashamayim V'aretz and the heavens, V'yavi'unu, Rashi says Shechinasi Shar B'veiza. They'll understand the Shechinah is in the south, V'yavi'u Tzurah Zahav V'chesif, they'll bring gifts of gold and silver. And how do I know that the the donated gold and silver to the Beis Hamikdash in times of Chanukah? Um Ka Kasa B'sefer Yosif Ben Gurion, it says in Josephus. Excuse me, it says in Josephus and Gurion that the donated gifts. This is Rashi's explanation. Says that the the Psukim continue and we'll have to go back and um explain it further. V'hir'ashti Es Kol Hagoyim, I will quake all the nations. U'vo'u Chemda Es Kol Hagoyim. All the treasures of the will come your way, they'll bring it to you. U'mileisi Es Habayis Hazeh Kavod. And they'll fill up the house with honor. Amar Hashem Tzvakos, says God. And if you're wondering, says God, how do I have a right to inspire the to give you all their cash? Li Kesef V'li Zahav, No'um Hashem Tzvakos, cuz the money belongs to me and I'll decide where it should go. And then the Navi says, Gadol Yihyeh Kavod Habayis Hazeh Ha'acharon Min Harishon. The honor of this house, the later house will be greater than the first one. Amar Hashem Tzvakos. not to have the Shechinah. U'vamokim Hazeh Shalom, No'um Hashem Tzvakos. It's talking about the Shechinah. So this is a Machlokes in the Gemara Bava Basra. What does it mean Gadol Yihyeh Kavod Habayis Hazeh Ha'acharon Min Harishon? Look at Rashi. It's Machlokes Rav and Shmuel. One says B' Binyan. What does that mean B'binyan? The physical size. One will be taller, like we mentioned. The first Beis Hamikdash was 30 Amos and the second one was 40 or 100. 40 or 100. 40 or 100. By the way, quote is always in the eyes of the beholder. Right? I mean, it's a very subjective uh And some say, yeah, okay. evaluation. Yeah. And some say in years. First they say something there stood how long? 410. And the second one was 420. 420. But what we'll have to explain, is that all it means? Is that all it means? Let's see the Malbim. By the way, Rashi is interesting. Yeah. And then he called this "fires of the Acharon". Not the Acharon, the Biit Sheini. Okay, good. So, maybe he's making reference to the Biit Shlishi, and that I think everybody would agree is going to have the kavod is going to be greater than the first two. Right. Right. And the second Biit HaMikdash was the haschalah really of the third Biit HaMikdash. So, the Malbim over here learns a little differently, right? Rashi learns "oyda achas". Ma "ad hi" refers to one more ummah, one more malchus, which is Yavan. And uh from there Hashem will save us in the time of Chanukah. And "gadol kavod YHWH Biit Acharon" refers to the second Biit HaMikdash. Says Rashi, says the Malbim, "ma adi oyda achas". That you see that my spirit in you now is very little because the level of nevuah that you have now is much smaller than it was before. You don't have nevi'im, Yeshayahu, Yirmiyahu, Yechezkel, saying long nevuah. Now you have a little bit from Chaggai, a little bit from Malachi, but it's small. And therefore, since the level of nevuah is small, we can't have these open miracles. In other words, God's presence is not as manifest right now. Therefore, "ma'ati", it's small. Therefore, "oyda achas", we need more. We need more ruach. How are we going to do that? If the people cloak themselves with chachmah, with binah and da'as, and the ruach will be greater, that will quake the heavens and earth. And that will increase, and that will be able to produce much greater miracles. But if you cloak yourself in the ruach of chachmah, then all those great signs will come, the signs that will shake heaven and earth, and bring up uh will be the precipice for Magog and Gog, Magog. To the point where all the eventually will come to the Biit HaMikdash and bring gifts and acknowledge Hashem. Says the Malbim, "gadol YHWH kavod Biit Acharon min harishon" refers to the ultimate Biit HaMikdash. And he says like this, "In this place there will be peace." Why does he say this place place there will be peace? Cuz we know the second Biit HaMikdash was destroyed because of sinas chinam. But uh the navi promises that if you do your part, if you want to ensure second Biit HaMikdash won't be destroyed, or that the the Biit will be eternal, there will there has to be peace here. In other words, all of this is a tnai. What's the tnai? Since the ruach now is "ma'ati", you know what we need? "Oyda achas", a little bit more. This whole nevuah, says the Malbim, is dependent on "oyda achas". You give me a little bit more, and I'll give you the world, right? That's where 1010 wins got it from. "Oyda ma oyda achas". "Oyda achas". This whole nevuah is contingent on "oyda achas". You do a little bit more, so it's a tnai. "Kol hamayim zehu tnai", says the Malbim. If you give me a little bit more spirit, and you fulfill the covenant that I made with you when you left Mitzrayim, then this will be the Biit HaAcharon, and it will be bigger than the rishon. In other words, why is the navi telling them now about some Biit HaMikdash that will be in 2,000 years? Cuz they had the opportunity and possibility that it was going to happen then, provided that they would display "oyda achas", a little bit more. But when the they were not And then, if they would have done that, "gadol YHWH kavod Biit Acharon min harishon". But when they didn't fulfill the tnai, and there wasn't shalom, so therefore this promise was not fulfilled until last of all, we're going to be zocheh to uh to see "gadol YHWH kavod Biit Acharon min harishon". So, the that there's the Biit Sheini had the potential to be the Biit Acharon. Yes, right. It could have been the Biit Acharon. It provided that what? "Oyda achas", they would show a little bit more, and what? And "v'hamakom hazeh ashir shalom", and there would be peace. I hope that's not the prerequisite for the Biit Shlishi. Unfortunately, that's, you know, that's what we got to do. Okay, all right. You've just experienced another Torah class brought to you by torahanytime.com.