Furthermore, in the Possuk it only says מַה־טֹבוּ once in other words there is one ‘מַה־טֹבוּ’ for both of them, and this is because both Avodahs together are on the same level of ‘מַה’ and ‘טֹבוּ’.
May it be the will of Hashem, that as a result of our deeds and our Avodah in all these matters, we will come very soon to fulfil the concept of ‘מִשְכְנֹתֶיךָ יִשְרָאֵל’ a permanent dwelling in the third ‘Beis Hamikdosh’ which will be a permanent dwelling even more so than in the previous two ‘Botei Mikdosh’.
As Rashi explains at the Possuk: ה׳ יִמְלֹךְ לְעֹלָם וָעֶד “Hashem will reign to all eternity” that: “For then it will be an eternal house” and it will also include the two previous ‘Botei Mikdosh’ as our sages of blessed memory have extrapolated from the Possuk: אֵלֶה פְקוּדֵי הַמִשְכָן מִשְכַן הָֹֽעֵדֻת “These are the numbers of the Mishkon, the Mishkon of the Testimony” that both of the ‘Mikdoshim’ are as a ‘Mashkon’ – as collateral which means that they are to be returned within the third ‘Beis Hamikdosh’.
And also then the ‘Mishkon’ of Moshe will be revealed because it is eternal. And all this will be with the coming of Moshiach speedily in our days Mammosh!
Explanatory Notes
It is eternal: As everything Moshe made is eternal. The Talmud states in (Sotah 9a) with regard to Moshe, as the Master said: When the first Temple was built, the Tent of Meeting was sequestered, including its boards, its clasps, and its bars, and its pillars, and its sockets. The Gemara asks: Where is it sequestered? Rav Chisda says that Avimi says: Beneath the tunnels of the Sanctuary. The significance of this is that each of the Botei Mikdosh and Mishkons all have some unique virtues. Each one expresses a unique way in which Hashem is revealed to the world. In the third and final Beis Hamikdosh there will be the completion and perfection of this revelation, this will be expressed in the fact that the third Beis Hamikdosh will include all of the virtues of the previous Botei Mikdosh and Mishkons.
