We are unused to the concept of building the Mikdash. In the Mordechai ben David song of our youth, the carpenter dreams of building the Mikdash in a figurative sense alone: “There is a dream a vision deep within his heart / That he’ll rebuild the Beis Hamikdash part by part / Doing mitzvos, adding precious stones / Our dream, our palace, Yerushalayim our home.” That, for MBD, was as far as the imagination could reach.
In this article, I wish to demonstrate our duty to stretch our imaginations. Building the Mikdash is not merely about doing more mitzvot and yearning for it on Tisha B’Av. It is about actually building it. Can it be done tomorrow? Of course not, technical problems abound. But if we only make a mental switch, perhaps it will become possible the day after tomorrow.
The Obligation to Build the Mikdash
The Torah commands us to construct the Mishkan: “They shall make for Me a Sanctuary, and I shall dwell among them” (Shemot 25:8). It was incumbent upon Moshe Rabbeinu and Bnei Yisrael to build the Mishkan according to the precise instructions given by Hashem: “According to all that I show you—the form of the Mishkan and the form of all its vessels—and so shall you do” (Shemot 25:9).
Rashi explains that this is not only a command for the moment, but an ongoing obligation: “‘So shall you do’—for generations: if one of the vessels is lost, or when you make for Me vessels of the Beit HaMikdash, such as tables, Menorot, basins, and the stands made by Shlomo—make them in the same form.”
Likewise, the Rambam rules at the beginning of Hilchot Beit HaBechirah that this mitzvah applies in every generation:
It is a positive commandment to build a House for Hashem, prepared for offering sacrifices, and for celebrating pilgrimage festivals three times a year, as it is stated: ‘They shall make for Me a Sanctuary.’ The Torah already explained the Mishkan that Moshe Rabbeinu made, and that was temporary, as it is said: ‘For you have not yet come…’ (1:1).
The Rambam continues to explain that the details of the Mikdash built by Shlomo HaMelech are recorded in Sefer Melachim, and although the structure of the Mikdash to be built in the future is not explained there, it is detailed in Sefer Yechezkel: “Those who built the Second Temple during the days of Ezra built it according to the structure of Shlomo’s Mikdash and based on what is explained in Yechezkel” (1:4). In halachah 5, the Rambam further clarifies the essential components required in the building of the Mikdash.
This clearly indicates the constant Torah obligation to build the Mikdash.
It is noteworthy that Rashi (Sukkah 41a) himself quotes a Midrash that the Mikdash will descend from Heaven. Several Rishonim also echo this view. Yet Rashi, in his commentary to Yechezkel, offers a strikingly clear explanation of a verse that is itself unambiguous:
“And all its laws, and all its forms, and all its teachings—make them known to them, and write them before their eyes, so that they may keep all its forms and all its laws, and perform them” (Yechezkel 43:11).
Rashi comments: “Teach them the details of the measurements from your mouth, so that they will know how to construct them at the End of Days.” Later authorities have explored the apparent contradiction between this and the Midrash (see, in particular, Em HaBanim Semeichah, who addresses this issue in depth).
Likewise, in the Talmud Yerushalmi (Megillah 1:11), on the verse “Awake, O north wind, and come, O south”, we find that the building of the Mikdash will be the work of human hands: “When the exiles—who are in the north—will awaken and come, they will build the Beit HaMikdash, which lies in the south.”
The very verse that Rashi cites in Sukkah, “The Mikdash, Hashem—Your hands have established”, is understood in the Gemara (Ketubot 5a) as referring to the deeds of tzaddikim: “The deeds of the righteous are greater than those of Heaven and Earth… For in the deeds of the righteous it is written: ‘The Mikdash, Hashem—Your hands have established.’”
Similarly, the verse “Unless Hashem builds the house, its builders labor in vain” (Tehillim 127:1) indicates that although Hashem builds, the builders are nonetheless human beings—because Hashem acts through human agency.
The mitzvah of building the Beit HaMikdash is fully in force. Notwithstanding technical difficulties, we are called to engage in deep thinking about how it might be brought to fulfillment.
Despite what appears to be a clear obligation to build the Mikdash, we see that there is little active pursuit of its fulfillment. This is due to a range of factors, including political and practical obstacles, and I do not wish to discuss such details in this piece. Yet, it seems that a deeper reason lies in a popular belief that this mitzvah is not currently applicable.
In our day and age, we ought to dispel this false belief. The mitzvah of building the Beit HaMikdash is fully in force. It is not a halachah le-meshicha—a law deferred until the coming of Mashiach—but an active mitzvah that demands our attention. Notwithstanding technical difficulties, we are called to engage in deep thinking about how it might be brought to fulfillment.
The Enduring Mitzvah of Building the Beit HaMikdash
In his Kesef Mishneh commentary on the above words of the Rambam, Rabbi Yosef Karo cites the Sifrei: “Three mitzvot were commanded to Yisrael upon entering the Land—to appoint a king, to eradicate the offspring of Amalek, and to build the Beit HaBechirah.” This formulation makes clear that building the Mikdash is a standalone mitzvah. The same idea appears in Sanhedrin 20b.
The Kesef Mishneh quotes the Sefer Mitzvot Gadol (Semag), who interprets the order of these mitzvot to be: first, appointing a king; then, waging war against Amalek; and finally, constructing the Beit HaMikdash. He cites the relevant verses regarding David HaMelech: “And it came to pass, when the king sat in his house, and Hashem had given him rest from all his enemies around him, that the king said to Natan the prophet: See now, I dwell in a house of cedar, but the Aron of Hashem dwells within curtains” (Shmuel II 7:1–2).
However, from the Semag’s own words, it is evident that the Sages’ statement whereby the mitzvah of building the Mikdash applies only after appointing a king and defeating Amalek refers specifically to a permanent structure in a designated and eternal place. That requirement applies only from the time of David and Shlomo onward, once Bnei Yisrael had rest from their enemies on all sides. But the general mitzvah of “They shall make for Me a Mikdash” had already been fulfilled from the days of Moshe through the eras of David and Shlomo.
This distinction is likely why the Rambam chose to cite the verse “They shall make for Me a Mikdash” (Shemot 25:8), rather than the verse brought in the Sifrei: “Then there shall be the place which Hashem your God shall choose to cause His Name to dwell there; there you shall bring all that I command you” (Devarim 12:11). That latter verse, which appears only after the statement “And He will give you rest from all your enemies round about, and you shall dwell in safety” (Devarim 12:10), relates to a permanent Mikdash to be built after the appointment of a king and the war against Amalek. The Rambam, however, focuses on the foundational mitzvah of constructing a Sanctuary—whether temporary or permanent.
There exists a constant, enduring mitzvah to construct a Mikdash—whether a temporary Mishkan or a permanent Beit HaMikdash—and this mitzvah is not inherently dependent on the chronological order of appointing a king or defeating Amalek
This approach is elaborated upon by the Aruch HaShulchan La’Atid (Hilchot Beit HaMikdash, siman 1), who highlights the conclusion of the verse, “and so shall you do,” as interpreted by Chazal in Sanhedrin 16b: “And so shall you do—for future generations.” In his words:
Certainly we all know the verse ‘They shall make for Me a Mikdash’, as I have written from the verse’s end: ‘And so shall you do.’ That which the Rambam cites elsewhere, ‘You shall seek His dwelling place’, is a different matter, not related to the positive commandment itself… for the building of the Mikdash as a permanent Temple follows the war against Amalek and the appointment of a king, since the inheritance of Yerushalayim came after all this. That is the Rambam’s intent in that place. (Seif’8)
We learn from all this that there exists a constant, enduring mitzvah to construct a Mikdash—whether a temporary Mishkan or a permanent Beit HaMikdash—and this mitzvah is not inherently dependent on the chronological order of appointing a king or defeating Amalek.
Our Homes—and Hashem’s House
The issue of building the Beit HaMikdash arose during the era of the Shivat Tzion, the return to Zion, when Zerubavel ascended from Bavel together with approximately forty-two thousand Jews and received permission from Koresh, king of Persia, to rebuild the Beit HaMikdash. At first, the returnees constructed the Mizbe’ach and resumed the sacrificial service. They then began gathering wood and laying foundations for the Mikdash. However, the Shomronim (Samaritans) slandered them to the king, claiming that if the Mikdash were rebuilt, the Jews would rebel. As a result, the king rescinded his approval, and the construction was halted. This prohibition remained in effect until the second year of the reign of Daryavesh, king of Persia.
On Rosh Chodesh Elul of that year, Chaggai HaNavi prophesied to the people dwelling in Zion and rebuked them for their inaction in rebuilding the Beit HaMikdash:
This people says: The time has not yet come, the time for the House of Hashem to be rebuilt. And the word of Hashem came through Chaggai the prophet, saying: Is it time for you to dwell in your paneled houses, while this House lies in ruins? (Chaggai 1:2–4)
The repetition of the word “time” (et) implies that the people’s argument was not against the concept itself, but rather a belief that “the time has not yet come”—a claim strikingly similar to sentiments still voiced today.
Hashem’s response, through Chaggai, is unequivocal:
Because of My House that lies in ruins, while you run each man to his own house. Therefore, the heavens have withheld the dew, and the earth has withheld its produce. And I have called for a drought upon the land… and upon all that the ground yields, and upon man and beast, and upon all the labor of the hands. (Chaggai 1:9–11)
Chaggai does not say, “Now Hashem has decided it is time to build the House.” Rather, he reproves them for not realizing on their own that it was their obligation to rebuild it. To their assertion that “the time has not yet come,” Hashem answers: Is it truly time for you to dwell in your homes—yet not time to rebuild Mine? In other words: If I have brought you back to Yerushalayim and you are settled in your own homes, should you not have understood that it is likewise time to build My House?
To their assertion that “the time has not yet come,” Hashem answers: Is it truly time for you to dwell in your homes—yet not time to rebuild Mine? In other words: If I have brought you back to Yerushalayim and you are settled in your own homes, should you not have understood that it is likewise time to build My House?
This idea is echoed in Tehillim:
“Do good in Your favor to Zion; build the walls of Yerushalayim. Then You will delight in righteous offerings, in burnt offerings and whole offerings; then shall they offer bulls upon Your altar.” (Tehillim 51:20–21)
That is to say, if we see that Hashem has bestowed good upon Zion and has rebuilt the walls of Yerushalayim, it is clear that He once again desires our offerings and awaits the restoration of the Mizbe’ach and Mikdash.
This brings us to a clear and timely lesson: If we have merited to be returned by Hashem to our Land; if He has broken the yoke of foreign rule from upon our necks, strengthened our hand, and granted us sovereignty over the Land and His holy mountain; if we are blessed to dwell in Eretz Yisrael, to multiply here with great blessing, and our cities overflow with children playing in the streets; if our economy flourishes and our success is recognized among the nations—then it is unmistakably the will of Hashem that we also rebuild the Mizbe’ach and the Mikdash, and return to fulfilling the many mitzvot associated with them.
It must be remembered that this is not only about the singular mitzvah of building the Mikdash. Through it, we are enabled to fulfill hundreds of other mitzvot that apply only when the Mikdash stands. The Chafetz Chaim, in Sefer HaMitzvot HaKatzar, points out that only a small fraction of the 613 mitzvot remain applicable in our time, precisely because we lack a Mikdash. Thus, rebuilding the Beit HaMikdash would restore the ability to fulfill all of the mitzvot of the Torah—without forfeiting nearly a third of them.
Building the Mikdash in Times of Exile and Impurity
Even during the long years of exile, we find multiple attempts to fulfill the mitzvah of building the Beit HaMikdash.
In Bereishit Rabbah it is stated: “In the days of Rabbi Yehoshua ben Chananya, the ruling empire decreed that the Beit HaMikdash should be rebuilt. Pappus and Lulianus were stationed with funds from Akko to Antioch, and they would provide support for the returning exiles” (Parashah 64:29). It is explained there that the intention was to build the Mikdash with imperial sanction, but the Kutim (Samaritans) persuaded the Caesar to revoke his permission and to change the proposed location of the Mikdash. When the imperial dispatches arrived nullifying the decree, the people wept and considered rebelling against Rome—until Rabbi Yehoshua calmed them, exhorting that it is not permitted to rebel against the Roman empire when Hashem has delivered us into their hands.
Likewise, during the time of the Bar Koziva revolt—of whom Rabbi Akiva declared that he was the Melech HaMashiach—it is widely held that the central aim of the rebellion was to rebuild the Beit HaMikdash. In any case, the desire to restore the Mikdash was clearly among the primary aspirations of the rebels. Some historians even assert that the Mikdash was indeed rebuilt and sacrifices offered there for a number of years—a conclusion open to discussion based on texts in the Mishnah and Talmud.
Even in the time of the Amoraim, during the leadership of Rav Pappa and Hillel II, who was the Nasi of Eretz Yisrael, the Roman emperor Julian the Apostate—who reverted to idolatry after his predecessors had adopted Christianity—granted the Jews permission to rebuild the Beit HaMikdash, even offering them resources from the royal treasury. The Jews began gathering building materials, assembling them at the southern section of Har HaBayit, and dismantling existing walls in preparation for construction.
But on the night of Lag BaOmer, in the year 423 CE, a massive earthquake struck (whose seismic remnants archaeologists have discovered across the Land of Israel), causing widespread destruction. Many Jews perished, and a fire broke out, consuming the materials they had prepared. One month later, the emperor was killed in battle with the Persians, and his successor rescinded the decree.
there is no inherent halachic impediment to building the Beit HaMikdash even in our current state of impurity and exile—so long as the construction aligns with the halachic framework that applies in times of communal necessity
Just prior to the Muslim conquest, Khosrow II, king of Persia, waged war against the Byzantine emperor Heraclius. In the year 614 CE, he captured Yerushalayim with the aid of thousands of Jewish soldiers who had been promised the right to reclaim the city. He appointed Nechemiah ben Chushiel, a descendant of Beit David, as governor of Yerushalayim. Nechemiah assembled a council of sages and began preparations to rebuild the Mikdash. In the interim, a synagogue was built on Har HaBayit—some claim that the foundation for the Dome of the Rock was laid during this time.
According to many scholars, the Jews of that time constructed the Mizbe’ach and began offering korbanot, initiating preparations to rebuild the Beit HaMikdash. Support for this view may be found in the liturgical poetry of Rabbi Elazar HaKalir, who lived during this period. However, Khosrow ultimately reneged on his promise, allied himself with the Christians, and halted the construction efforts. This betrayal led the Jews to switch allegiance and support Heraclius in exchange for similar promises. Yet, he too violated his commitments after receiving Christian dispensation to do so, and Yerushalayim remained desolate.
In a later period, the Sefer Kaftor VaFerach records the testimony of Rabbi Yechiel of Paris, who aspired to build a Mizbe’ach and resume the korbanot—even without full redemption or the ingathering of exiles. The author writes:
When I brought him this book to review and edit, he [Rabbi Meir Baruch z”l] told me that Rabbi Yechiel of Paris z”l had said he would come to Yerushalayim, in the year 5017 [1257 CE], to offer korbanot at that time. I was so occupied with completing the work that I did not ask him how he would resolve the issue of our impurity or find a properly lineage-based kohen. On the road, as I returned home, I remembered the halachah that ritual impurity need not be a concern.
This refers to the established halachic ruling that any korban with a fixed time—whether communal or individual—overrides both Shabbat and tum’ah. As the Rambam writes:
Any time builders enter to construct or repair within the Heichal… it is a mitzvah that those who enter be kohanim without blemish… If pure individuals are available, they take precedence; if none are found, impure individuals may enter, for tum’ah is overridden in communal matters. (Hilchot Beit HaBechirah 7:23; see also Tosefta Keilim 1:9 for the source of this halachah regarding construction.)
Thus, there is no inherent halachic impediment to building the Beit HaMikdash even in our current state of impurity and exile—so long as the construction aligns with the halachic framework that applies in times of communal necessity.
Rebuilding the Mikdash in Modern Times
Around two hundred years ago, Rabbi Tzvi Hirsch Kalischer zt”l arose and stirred many Torah sages of his generation to seek the rebuilding of the Mizbe’ach and the Beit HaMikdash, and to renew the sacrificial service. He authored several works on the subject, such as Derishat Tzion, and published a collection of letters he had written to the great rabbis of his time, as well as their responses—most notably his correspondence with his esteemed teacher, the illustrious Rabbi Akiva Eiger zt”l. In his response, Rabbi Akiva Eiger expressed several halachic reservations regarding the rebuilding of the Mikdash. Nevertheless, in a separate letter to the Chatam Sofer, he instructed his son-in-law to request permission from the Ottoman rulers of Jerusalem to build a Mizbe’ach and renew the offering of korbanot.
It seems Rabbi Akiva Eiger believed we are obligated to make an effort in this matter, even if not all halachic uncertainties have yet been resolved. Through genuine initiative, we may merit Divine assistance in clarifying the doubts and overcoming the challenges. It is also worth noting that in a responsum by the Chatam Sofer (Yoreh De’ah 236), he ruled to his son-in-law that there is no reason to fear issues of ritual impurity—since tum’ah hutrah b’tzibbur (impurity is overridden in public offerings)—nor is there a requirement for a kohen of proven lineage. He dismissed other concerns, too, and concluded that if we are able, we are obligated to build a Mizbe’ach and offer at least the Korban Pesach.
It is clear that Rabbi Shimon Sofer believed there was an obligation to rebuild the Mikdash if the opportunity arose; Rabbi Sonnenfeld did not disagree with the principle, only with the feasibility of such an endeavor under the British regime
Rabbi Shimon Sofer, a descendant of the Chatam Sofer, likewise wrote to Rabbi Yosef Chaim Sonnenfeld zt”l, the Rav of Yerushalayim, urging him to appeal to the British Mandate authorities to grant permission to rebuild the Mizbe’ach on its site and renew the offerings. Rabbi Sonnenfeld replied that one should not assume the British were on our side, for even regarding the Western Wall, there had been major disputes with the Arabs, and the British created significant obstacles (see Shu”t LeRav Y. C. Sonnenfeld §110). Nonetheless, it is clear that Rabbi Shimon Sofer believed there was an obligation to rebuild the Mikdash if the opportunity arose; Rabbi Sonnenfeld did not disagree with the principle, only with the feasibility of such an endeavor under the British regime.
A Mitzvah for All Generations—and for All Individuals
The mitzvah of building the Beit HaMikdash is not limited to communal leaders. The Rambam writes:
All are obligated to build and to assist, with their bodies and their wealth—men and women alike—just as was the case in the Mishkan of the wilderness. (Hilchot Beit HaBechirah 1:12)
Accordingly, in our times, each and every individual bears responsibility to do whatever lies within their power—whether materially, practically, financially, or spiritually—to further the sacred goal of rebuilding the Mikdash and bringing this mitzvah into realization.
Naturally, we all have varying abilities and different levels of influence on public policy regarding Yerushalayim and the Mikdash. Yet, there is also immense power in what is called the Zeitgeist—the “spirit of the time.” History teaches that great events often emerge from the silent revolution of spirit, from the collective echo of a generation awakening to a new voice. We must give voice to the call for the rebuilding of the Beit HaMikdash—not only as a dream or yearning, but as a sacred obligation, and a readiness to act.
May it be the will of Hashem that the Mikdash be rebuilt speedily in our days, and that Har Tzion be filled once more with joy and song. Then, with new melodies and rejoicing, we shall ascend together, and the Merciful One shall be sanctified, blessed, and exalted.
