This was predicted back in the OT then,that the Jews would lose the promised land and then it would finally be restored to the Jews(which we understand as today’s modern state of Isreal)So the Jews believe Yahweh God restored it for them.
Incorrect, see below article and I hope meltzerboy can give this in layman’s terms, as to describe the article:
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June 16th 2008, 05:37 AM**
This is not the complete article:
IV. EVERY KING IS COMMANDED TO BUILD THE BEIT HAMIKDASH
LINK (
kadosh.co.il/mkdsh020.html)
It appears that the requirement that appointing a king must proceed building the Beit HaMikdash does not just refer to a king of the Davidic dynasty, but appointing any king will suffice. The source for this Talmudic statement is from the Biblical verse (Shmot (Exodus) 17:16) “because Hashem has sworn by His Throne that Hashem will have war with Amalek …” This verse refers to Yehoshua (
Joshua) , who was not from the tribe of Yehuda (
Judah) , but was nevertheless called a king for the puprpose of these three mitzvot that the Jewish People was commanded-- to appoint a king, to wipe out the descendants of Amalek, and to build the **Beit HaMikdash (The Temple in Jerusalem or Holy Temple)
- . Thus, the mitzvah to appoint a king, as well as the order of events, does not only refer to a Davidic king, but also to king from other tribes.(3)
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Definition:
**(The primary meaning of
Mitzvah refers to precepts and commandments as commanded by God. It is a word used in Judaism to refer to the 613 commandments …)
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It is also apparent from the Rambam in Hilchot Melachim 1:2, where he learns the halacha (
Mosaic laws) that appointing a king proceeds wiping out Amelek from KING SHAUL.(Saul) In Halacha 3, he learns (
based on the Sifri - classical Jewish legal Biblical) that appointing a king requires a court of 71 judges and a prophet from YEHOSHUA (
Joshua). In Hilchot Beit HaBechirah he states “We do not add to Jerusalem or to the Temple Courtyard, except by a king … and MOSHE was a king.” He also writes in Hilchot Channuka (
laws concerning Chanukah) 2:1, “They appointed a king from the KOHANIM (
Cohen priest, or Kohan), and the kingdom returned to Israel for more than 200 years …”
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Definitions: **
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Hilchot Melachim - Laws concerning the Messiah)
(Hilchot Beit HaBechirah, which describes the construction of the Temple, but not the details of the priests)
We see that the mitzvah to appoint a king means ANY Jewish king, not just from Davidic descent or from the tribe of Yehuda. Accordingly, the laws in Hilchot Melachim apply for all generations, and certainly while we return from Exile, a kingdom could arise, before Mashiach comes, as specified in most of the chapters in Hilchot Melachim. The Mashiach, however will be a descendant of David and Shlomo, and his characteristics and deeds are spelled out in the LAST chapters of Hilchot Melachim.
Additionally, in “Igeret Teiman”, where the Rambam describes the appearing of Mashiach, he brings down that at the first stage he will arise without people aware of his lineage. “People will not know of his arising.”
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Definition: **
(The Epistle to Yemen or Yemen Epistle (Hebrew: אגרת תימן, Iggeret Teman**) was an important communication written by Maimonides and sent to the Yemenite …)**
A similar description of the End of Days is brought by the Tosafot Yomtov in his commentary to the Mishnah (Ma’aser Sheni 5:2), “It comes out that until the Davidic Kingdom, our enemies will have a little bit of rule over us, as was in the beginning of the Second Temple period.” Here is where he deals with the rebuilding of the Beit HaMikdash (as we brought previously), and according to this a limited Jewish kingdom, even not fully independent, is good enough to rebuild the Beit HaMikdash, as was the case in the time of Ezra.(4)
It also appears that according to the Ramban (Rav Moshe Nachmanides), in his commentary to the Torah (Bamidbar (
Numbers) 16:21), that the mitzvah of building the Beit HaMikdash does not just apply to a Davidic king. According to him, the plague in the time of King David after counting the People “was a punishment on Israel for delaying building the Beit HaMikdash, that the Ark went from tent to tent like a stranger in the land, and the Tribes did not wake up and say, ‘Let us seek Hashem and build a house for His Name.’” The Kingdom of Israel was limited in the era of the Judges, before King David was anointed. As we said, the Rambam rules accordingly in the beginning of Hilchot Melachim, that the mitzvah is upon any king, not just a king from the Davidic Dynasty, to build the Beit HaMikdash.
Definition:
(Hilchot Melachim: The laws of kings or Messiah)
It is also apparent from the Rambam’s discussion in the “More Nevuchim” (Guide to the Perplexed) (vol. 3, chap. 45) that the precedence of appointing a king before building the Beit HaMikdash applies to appointing any king, not just from the David Dynasty. “To this comes the mitzvah that the Beit HaMikdash will not be built before establishing a king to command the building of the Beit HaMikdash and to remove dispute, as we explained in Sefer Shoftim.” The role of a king is to prevent civil war in Israel over the rule of the Temple Mount, and thus only after a king is appointed does the mitzvah to build the Beit HaMikdash apply. This obligation, to prevent civil war, applies to any king, even appointed before Mashiach comes from the Davidic Dynasty.
According to this, it is possible that the Beit HaMikdash can be built before Mashiach comes, according to the opinion of the Jerusalem Talmud.
