The Gemara writes (Sukkah 41a), the future Mikdash that we await is fully built and perfected, and it will be revealed and come down from heaven. The question arises: if the Third Beit Hamikdash will descend complete from heaven, then what exactly will Bnei Yisrael do with it, and after all, it is written that Bnei Yisrael must build the Mikdash!
Regarding the Pasuk (Eicha 2:9) indicating the gates of the First Beith Hamikdash sunk into the ground – טָ בְ ע וּ בָ אָ רֶ ץ שׁ ְ עָ רֶ י הָ – the Maharil Diskin writes that since they were the handiwork of David HaMelech, our enemies could not control them, and in the future, these gates will be revealed and Bnei Yisrael will hang them on the Mikdash – an act of repair that will serve as as a kinyan (acquisition). Through this act of repair, they will acquire the entire Beit Hamikdash...
If so, Chanukah is the preparation for the building of the Third Beit Hamikdash! The Bnei Yissaschar continues and says: Therefore, the entire House of Israel calls this day Zot Chanukah – this is the anticipated initiation for Yisrael, meaning, the inauguration that will be in the month anticipated for the Beit Hamikdash, which will be spiritual from the heavens and will last forever. The Bnei Yissaschar, in his two additional essays, adds from Sefer Tehillim (80:1-3):
To the chief Musician upon Shoshannim, A Testimony, A Psalm of Asaf. Listen, O shepherd of Yisrael, who leads Yosef like flock, You are enthroned upon the keruvim, shine forth. Before Efrayim, and Binyamin, and Menashe, stir up Your might, and come to save us.
The order of the Pesukim seems puzzling. Either start with Binyamin and then Menashe and Ephraim, or list Ephraim and Menashe first and then Binyamin! What is the meaning of this strange order? Additionally, why did David HaMelech choose that the salvation should come specifically from Ephraim, Binyamin, and Menashe, and not from other tribes? Moreover, what does וּלְכָה לִישׁ ֻעָתָה לָנוּ mean? Is this a private salvation for the family of Korach?!
The Bnei Yissaschar asks a wonderful question: In Parshat Vayechi, when Yosef brings his two sons to receive a bracha, he positions Menashe to Yaakov Avinu's right and Ephraim to his left – and what does Yaakov Avinu do? He crosses his hands, placing his right hand on Ephraim's head and his left on Menashe's head. The Bnei Yissaschar asks, why did he need to cross his hands? Wouldn't it have been simpler for them to switch places?! Furthermore, what is special about the sons of Korach that they specifically are the ones asking for redemption more than anyone else?
Rashi explains (Tehillim 42), Assir, Elkanah, and Aviasaf were initially part of their father Korach's counsel, but during the dispute, they separated, and when all their surroundings were swallowed and the earth opened its mouth, their place remained within the mouth of the earth, as it says, "and the sons of Korach did not die," and there they sang and composed these psalms, and from there they ascended, and the spirit of holiness rested upon them, and they prophesied about the exiles, the destruction of the Mikdash, and Malchut Beit David.
Tosafot says (Kiddushin 31b) there is a Midrash that Asaf sang a song about the gates sinking into the earth. It's like a maidservant who went to draw water from a well, and her jug fell into the well, and she was distressed and crying. Until the king's maidservant came to draw water with a golden vessel, and that vessel fell in. The first maidservant began to sing and said: "Until now, I didn't think anyone would retrieve a clay jug from the well, which is insignificant, but now, whoever retrieves the golden one will also retrieve my jug!" So too, the sons of Korach, when they saw the gates sinking into the earth, sang. They said: “Whoever retrieves the gates will also retrieve us, and thus Asaf, who is from the family of Korach, sang a psalm.”
Another question that needs clarification: The Torah says in Parshat Pinchas: וַתִּ פְ תַּ ח הָ אָ רֶ ץ אֶ ת־פִּ יהָ וַתִּ בְ לַע אֹתָ ם... וַיִּהְ יוּ לְנֵס – And the earth opened her mouth, and swallowed them up together with Korach, when that company died, at which time the fire devoured two hundred and fifty men: and they became a sign. What does וַיִּהְ יוּ לְנֵס mean here? Rashi explains, they became a sign and a remembrance, prompting the Bnei Yissaschar to ask why the Torah needed to write וַיִּהְ יוּ לְנֵס rather than clearly saying so – וַיִּהְ יוּ לְאוֹת וּלְזִכָּרוֹן.
Another question that needs clarification: we learn that the month of Cheshvan is the month of the tribe of Menashe – connected to the Beit Hamikdash being delivered intentionally in the month of Menashe. There is a book called Sefer Yetzira attributed to Avraham Avinu, and in chapter 5, Avraham discusses how the months were created:
He made the letter Alef reign over Wind, and He bound to it a crown. He combined them, this one with that one. With them He sealed the Wind in the world, and satiation in the Year, and the chest in the Person – male with Alef-Mem-Shin and female with Alef-Shin-Mem.
Of course, everything is clear, and there is no need to explain... but still, we need to understand, what is the connection between the letter Nun, scent, scorpion, and the month of Cheshvan? The Navi says (Melachim I 6:37):
In the fourth year, in the month of Ziv, the foundations of the House of G-d were laid; and in the eleventh year, in the month of Bul – that is, the eighth month – the House was completed according to all its details and all its specifications. It took him seven years to build it.
Rashi explains that Bul is another name for Cheshvan, the time when grass withers in the fields and fodder is prepared for animals. The Midrash (Yalkut Shimoni 183) adds a deeper layer: Cheshvan was the month in which the Beit Hamikdash was completed, but it remained unopened for twelve months until it was inaugurated in Tishrei. Some questioned Shlomo HaMelech, wondering whether the son of Bat Sheva could truly merit the Shechinah. But Hakadosh Baruch Hu deliberately delayed the dedication to align it with the month of Avraham's birth – Yerach Ha’Eitanim, or the month of the mighty ones.
We also find this theme with the Mishkan: its construction was completed in Kislev but wasn’t erected until Nissan. Kislev was later "repaid" with the miracle of Chanukah. Similarly, Cheshvan, though it hosted the completion of the First Beit Hamikdash, never received a formal celebration. The Midrash concludes: Cheshvan is destined to be repaid – and with what? With the dedication of the Third Beit Hamikdash!
Back to our chapter of Tehillim, who are the ones Asaf speaks of? Ephraim, Binyamin, and Menashe are all descendants of Rachel Imeinu. The Bnei Yissaschar explains that each of the three Batei Mikdash is connected to one of her sons. The First, dedicated in Tishrei, corresponds to Ephraim. The Second, rededicated in Kislev during the time of the Chashmonaim, corresponds to Binyamin. And the Third, which we await, will be dedicated in Cheshvan, the month of Menashe. These three months are all associated with the children of Rachel, who is called עֲ קֶ רֶ ת הַ בּ ַ יִ ת – the barren one of the house. Since each Beit Hamikdash dedication is tied to her descendants, the final and eternal redemption is also destined to come through them. The Bnei Yissaschar writes that this future Beit Hamikdash will not only bring Geula, but also Techiyat Hameitim — the resurrection of the dead. And on this, he points to the prophecy of Chana, who gave birth to Shmuel HaNavi, who was a descendant of Korach. As she said: ה' מֵ מִ ית וּ מְ חַ ָעַל מוֹרִ יד שְׁאוֹל וַיַּעַל – Hashem brings death and gives life; He brings down to Sheol and raises up.
The Arizal adds a powerful hint: צַדִּ יק כַּ תָּ מָ ר יִ פְ רָ ח – The righteous shall flourish like a palm tree; this verse ends with the letters kuf, reish, and chet, which spell קרח. This hints to the idea that the final Beit Hamikdash, which will be eternal and called a bayit — a house, like Yaakov Avinu called it — will ultimately raise up even the assembly of Korach, who were swallowed alive but not destroyed. When the Third Beit Hamikdash is revealed, their mission too will be completed, and their restoration will be part of that final redemption.
The Vilna Gaon, in his commentary on Sefer Yetzirah, states that there are twelve senses in a person, corresponding to the twelve months of the year: speech, thought, movement, sight, hearing, action, intimacy, smell, sleep, anger, taste, and laughter. For example, the month of Nissan corresponds to speech, Iyar to thought, Sivan to sight, Tammuz to movement, Av to hearing, Elul to action, Tishrei to intimacy, Cheshvan to smell, Kislev to sleep, Tevet to anger, Shevat to taste, and Adar to laughter.
The Bnei Yissaschar explains this with the Pasuk regarding Korach's assembly: וַתִּ פְ תַּ ח הָ אָ רֶ ץ וַתִּ בְ לַע אוֹתָ ם וַיִּהְ יוּ לְנֵס. Many commentators have discussed the meaning of וַיִּהְ יוּ לְנֵס, and according to our explanation, it becomes clearer. The twelve months of the year were created through twelve simple letters as per Sefer Yetzirah: הו"ז חט"י לנ"ס עצ"ק. Therefore, the letters לנ"ס were used to create the months of Tishrei (ל), Cheshvan (נ), and Kislev (ס ). This is hinted at in the Torah as וַיִּהְ יוּ לְנֵס, indicating that they will have significance when the initiation or inauguration of all three months with the letters לנ"ס is completed. This will be fulfilled in the future in Cheshvan, which is attributed to Menashe according to the order of the flags.
Korach wanted to elevate the strengths of the Levi’im over the kindness of the Kohanim. During Moshe's time, this was premature, but in the future, the strengths (גבורות) will surpass the kindness (חסדים), like gold over silver. Therefore, Korach's assembly will be elevated. This is what Asaf, from the sons of Korach, prophesied about the שושנים, known to be the sons of Korach, before Ephraim, Binyamin, and Menashe. This means when the inauguration of all the aforementioned tribes is completed: first Ephraim in the First Beit Hamikdash, dedicated in Tishrei, attributed to Ephraim; then Binyamin in the Second Hamikdash during the Chashmonaim period, dedicated in Kislev, attributed to Binyamin; and then Menashe in the Third Beit Hamikdash, which will be dedicated in Cheshvan, attributed to Menashe. Then "awaken Your strength," meaning the strengths will surpass the kindness as Korach thought, and "come for our salvation," as the assembly of Korach will be saved, descending to Sheol and rising as Chana prophesied.
Thus, we learn there are three Batei Mikdash: the first was dedicated in Tishrei, the second in Kislev, and the third will be built in Cheshvan. And with this, the Bnei Yissaschar writes, you will understand what is said in Yaakov's bracha to Yosef's sons and the matter of him switching his hands. All commentators tried to understand the reason for mentioning Menashe as the firstborn, and indeed, according to the above, it makes sense. It is difficult to understand why Yaakov did not command to place Menashe on his left and Ephraim on his right – why did he need to cross his hands? But indeed,
Menashe is the firstborn, and the future building, the most important of all, will be dedicated in the month attributed to him, the middle month, and he will be in the middle flag. Therefore, the Pasuk says Yaakov Avinu crossed his hands, and did not switch Menashe to his left, because indeed Menashe is the firstborn and important, but he placed Ephraim before Menashe in terms of precedence and blessed him with his right hand because the dedication of the First Beit Hamikdash, which was in the month attributed to Ephraim, was earlier in time, unlike the future dedication in the month attributed to Menashe, which is yet to be, but will be elevated above all houses. This is why you will find that even the First Beit Hamikdash was completed in Cheshvan but was not dedicated until Tishrei.
We earlier brought the words of Sefer Yetzirah and can now address how exactly the month of Cheshvan connects to smell. The Bnei Yissaschar says, it is known about the sin of Adam HaRishon, which blemished the world through him and caused death to him and the entire world. The three gilgulim – reincarnations of Adam are hinted at in the initials of אד"ם – אָ 'דָ ם, דָ 'וִ ד, מָ 'שׁ ִ י ח ַ . When Mashiach will reign, he will be Adam himself, and the sin of Adam HaRishon will be rectified, and death will be swallowed up forever, as is known. About Mashiach, it is said: וַ הֲ רִ י ח ו ֹ בּ ְ יִ רְ אַ ת ה' – And he will smell [sense] the truth with the fear of Hashem. The Bnei Yissaschar continues: It seems to me the reason is that in the sin of Adam HaRishon, all senses were mentioned. The woman saw... and ate... and they heard; only the sense of smell was not mentioned in that act. Consequently, it was not used in that act and was not blemished as the other senses were. Therefore, even today, it is not as physical as the others, and it is something the soul enjoys, as found with the secret of the besamim – the spices at Havdalah on Motzei Shabbat. Therefore, at the rectification of Adam HaRishon with our righteous Mashiach, this sense will be elevated above all, "and he will smell with the fear of Hashem," and then the world will be completely rectified from the impurity of the serpent.
And now, back to our topic. The Bnei Yissaschar explains the verse in Sefer Yetzirah – “He appointed the letter Nun over smell... and formed Scorpio in the world” – meaning, Scorpio is the mazal of Cheshvan. The Hebrew word עַ קְ רָ ב (scorpion) hints at ַ ר בַּ יִ ת עִ ק – the essential House, whose preparation and dedication will take place in this month. He adds that עַ קְ רָ ב shares the gematria of דו"ד משי"ח, suggesting that in Cheshvan, the blemish caused by Bnei Yisrael when they said אֵין לָנוּ חֵלֶק בְּדָ וִד – We have no portion in David, will be repaired. Then, the words of Hoshea will be fulfilled:
Afterward, the Children of Israel will turn back and will seek the Eternal their G-d and David their king – and they will thrill over Hashem and over His bounty in the days to come.
Thus conclude the wondrous words of the Bnei Yissaschar, may they be fulfilled speedily in our days, Amen.
Shlomo HaMelech says (Shir HaShirim 3:11):
The Mishnah explains that בְּיוֹם חֲתֻנָּתוֹ is referring to Matan Torah, and וּבְיוֹם שִׂ מְ חַת לִבּוֹ is referring to the rebuilding of the Beit Hamikdash. Based on what we have just learned, will the Beit Hamikdash be built on the Tu B’Av – the 15th of Av, or will it perhaps be built in Cheshvan?
I have not found a source for this, but I think the following ideas are correct. In the Mishkan and both Batei Mikdash, we find that first, they completed its construction, and only after some time did they dedicate it. The Mishkan was completed on the 25th of Kislev and dedicated in Nissan; the First Beit Hamikdash was completed in Cheshvan and dedicated in Tishrei. Therefore, perhaps we can say that initially, the Beit Hamikdash will descend, fully built, from the heavens on the 15th of Av, and its dedication will follow in Cheshvan!
It is known that Tu B’Av is very auspicious for matchmaking. But it is important to know that although some people have already married off their entire family and all their descendants, there are still many people delayed in finding matches, and this is the time for every one of us to daven for them. לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִ ים – just as on Yom Kippur the gates of heaven are open, so too on the Tu B’Av, which marked the beginning of the forgiveness for Cheit HaMeraglim. Therefore, each person should open the siddur and say some Perakim of Tehillim.
נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱ -לֹהֵ יכֶ ם – Hakadosh Baruch Hu promised us that we will see the goodness of Yerushalayim, and therefore we must not lose hope for a moment! Through our Tefillot, may we merit the complete redemption speedily in our days, Amen v’Amen!!!
