In the Song of the Sea we find a reference to the building of the Temple. The Mechilta, the Talmud and Rashi differ as to which Temple the end of the verse refers. The differences derive from how each approaches the Torah’s style: what does a parallel phrase add? The Song speaks of the future, when “The L-rd will rule forever,” during the period of Redemption. For this reason, it also alludes to the Third Temple, when all the inhabitants of the world will recognize G-d’s Kingship.
This week’s Torah reading records the Song of Moses and the children of Israel after the splitting of the sea and their miraculous deliverance. The passage through the Yam Suf – the Sea of Reeds – and the drowning of the Egyptians was the final stage of the Exodus, enabling the Jewish people to proceed freely and directly to Sinai and the Revelation of the Torah. Thus the Song sung by Moses and the Children of Israel celebrates the culmination of the Exodus – the first Redemption. As such, it also contains allusions to the future, to the times of Moshiach and the final Redemption.
In fact, one verse refers directly to the building of the Temple: “You bring them in and plant them in the mountain of Your inheritance, the place which You have made for Your dwelling, O L-rd. The Sanctuary, O L-rd, which Your hands have established.”
There are three different opinions as to which Sanctuary the end of the verse refers. Does the “The Sanctuary, O L-rd, which Your hands have established” refer to the First and Second Temples – built by tzaddikim, acting as G-d’s agents, as it were, or does it refer to the Third Temple, built by G-d Himself and waiting for the Redemption, when it will descend upon Jerusalem?
The Mechilta
According to the Mechilta, a rabbinic commentary on Exodus, the phrase “The Sanctuary, O L-rd, which Your hands have established” refers to the future Sanctuary, which will be built – or rather, revealed – long after the destruction of the first two Temples. The Mechilta sees the first part of the verse, “You bring them in and plant them in the mountain of Your inheritance,” referring to the times of the first two Temples, while the second part, “The Sanctuary, O L-rd, which Your hands have established,” refers to the times of Moshiach and the miraculous establishment of the Third Temple.
The Talmud
According to the Talmud, the verse in question refers to one period, which includes entrance into and conquest of the land followed by the building of the Temple. Thus, there is a two-stage process. First, the Jewish people enter the land of Israel and conquer it, as foretold in the first part of the verse: “You bring them in and plant them in the mountain of Your inheritance.” Then the Temple is built through the efforts of the tzaddikim, whose actions are called the actions of G-d: “The Sanctuary, O L-rd, which Your hands have established.”
Rashi
According to Rashi, the verse refers to the Temple the Jewish people expected G-d to build once they entered the land of Israel. In a sense Rashi combines the other two opinions: Rashi agrees with the Talmud that the verse indicates an immediate construction of the Temple, directly following the entrance into and conquest of the land of Israel. Rashi also agrees with the Mechilta that the Temple will be built by G-d Himself, without the intermediary efforts of human beings, the tzaddikim. (Rashi explains that the sins of the people delayed the Divinely constructed Temple. Hence, the first two Temples, built by human hands, could be and were destroyed.)
Three Approaches to Biblical Poetics
These three approaches depend on three methodologies or approaches to the language of Biblical poetics. According to one school of thought, the doubling of phrases and use of parallel expressions are rhetorical devices, enhancing the beauty of the proverbs, poems, parables and songs. However, on the level of derash – deriving legal and ethical lessons from a passage – each phrase or concept indicates a separate topic. Each needs to be explained in and of itself, as a completely new idea.
Rashi offers a third alternative, an intermediary between and combination of both approaches: the rhetorical devices, such as doubling or parallel expressions, do not introduce an innovation, but they are there to add a new dimension to the topic under discussion.
Our verse contains two parallel phrases: “the place which You have made for Your dwelling, O L-rd” and “the Sanctuary, O L-rd, which Your hands have established.” The Mechilta, operating on the level of derash, derives a new idea from each phrase. Therefore, the second one, “the Sanctuary, O L-rd, which Your hands have established,” must refer to a new Sanctuary, that is, the Third Temple. Hence, the verse is divided into two – one phrase for the two Temples that precede the era of Moshiach, one phrase for the Temple that is built during the era of Moshiach.
According to the Talmud, the verse refers to the construction of the Temple through the tzaddikim and the doubling of the language simply beautifies the metaphor.
Rashi’s explanation follows the Talmud, that the Temple was to be built when the Jews entered the land of Israel. But, the rhetorical doubling adds a new dimension to the construction. Not only will G-d build the Temple above, in a spiritual sense – “the place which You have made for Your dwelling, O L-rd” – He will also actually build it here below in a physical sense, with His own two Hands, so to speak: “the Sanctuary, O L-rd, which Your hands have established.” The Temple will be Divinely constructed, not a human fabrication. Delayed by the people’s sins, this will become an accomplished reality in the era of Moshiach.
The Temple and G-d’s Kingship
Why is the Temple mentioned in a Song praising G-d for splitting the sea and destroying the Egyptians? As indicated by the next verse, “The L-rd will rule forever,” the Song does not just acknowledge the wonders and miracles at the splitting of the sea, but also – and mainly – offers praise for the process of revealing G-d’s rulership and mastery. The completion of the first Redemption – and the revelation of G-d’s Kingship – took place with the fulfillment of the commandment to “Make Me a Sanctuary” – the building of the Temple.
This also explains why the Temple will be built with “Your hands” – both hands, indicating G-d will give the construction of the Temple His complete and undivided attention, so to speak. The world, which was created with just one Hand, as it were, does not recognize its true nature, its inner G-dliness. But the Divine Presence was openly revealed in the Temple.
Since the verse “The L-rd will rule forever” cannot apply to the first two Temples, which were destroyed, both Rashi and the Mechilta understand the phrase “the Sanctuary, O L-rd, which Your hands have established,” as referring to the future Temple, when G-d’s Kingship will be fully revealed. But the Mechilta and Rashi emphasize two different aspects of the process of revelation. The Mechilta sees the Redemption from Egypt – and the Song – as inclusive of all the Redemptions. Accordingly, there are interruptions, so to speak, until the Final Redemption. To reveal G-d’s Kingship, the opposition must be eliminated. All that opposes G-dliness must be destroyed. Then, “the His Kingship will be recognized forever.”
According to Rashi, however, the wonders and miracles at the splitting of the sea and the Redemption from Egypt already brought about the Revelation of G-d’s Kingship. The completion of this process will occur when the Jewish people are completely and securely in the land of Israel and the Temple, built with both G-d’s hands, firmly established. Then, “all Sovereignty is His.” While the Mechilta emphasizes the destruction of that which opposes G-dliness, Rashi emphasizes a recognition by “all the inhabitants of the world” and an acceptance of G-d’s Kingship. This leads to the day when the whole world will call upon the name of G-d, when “On that day, the L-rd will be One and His Name One.”
(Based on Likkutei Sichos 31, pp. 77-84)
