וַהֲבִיאוֹתִ֞ים אֶל־הַ֣ר קָדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עוֹלֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַֽל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָעַמִּֽים׃
Yo los llevaré al monte de mi santidad, y los recrearé en mi casa de oración; sus holocaustos y sus sacrificios serán aceptos sobre mi altar; porque mi casa, casa de oración será llamada de todos los pueblos.
Akeidat Yitzchak
Since the construction of the tabernacle is viewed by our sages as a microcosm incorporating all the creative endeavours employed in creation, the offerings of the princes fittingly represent and testify to the Creator and His hashgachah, supervision of our personal fates, ever since the days of creation. The collective total of these offerings,- and this was possible only if all the princes offered identical offerings-, represented the twelve horoscopes, six opposite the other six. (6 covered wagons and 6 covered wagons, chapter seven verse 3) The silver bowl in its globular shape represented the earth, the whitish colour of silver suggesting the moon. The twelve oxen, which with the wagons would transport the tabernacle, would ensure the continuity of the Divine Presence here on earth, just as the signs of the zodiac are the instruments of ongoing existence of our universe. The fact that although the sacrifice of Nachshon ben Aminadav was the first one of the princes, his is the only one described as "and this was his offering," indicates how closely connected all the twelve offerings were, though each prince brought his own offering independent of any outside instructions. The mizrak kessef, silver bowl, although not much more than half the weight of the silver dish ka-arat kessef, represents man, the relatively puny creature, who was "thrown into the universe" once he had been equipped with his soul, according to the idiom of our sages. (Sanhedrin 38) The word kessef in this connection means the "constant striving" needed by man to achieve his goal here on earth. (as in Genesis 31.30 et al.) The seventy shekel of its weight symbolises man's average lifespan. This number also equals the numerical value of the letter ay in, which is the organ man does most of his striving and desiring with. It is worth the least of the silver and gold vessels offered, reminding us of the relatively inconsequential value of all earthly possessions coveted by our eyes. "Both full of fine flour etc," both the earth whose purpose is to be filled with the glory of the Creator, and man of whom it is written "I will fill him with Divine spirit," are the solet, fine flour referred to in this offering. (Exodus 35,31, "I will fill him with the spirit of the Lord") "Each spoon ten shekel worth of gold, filled with incense," refers to the nachat ruach, Divine spirit come to rest, bestowed upon this earth, namely the soul descended through the ten layers of purely spiritual worlds. (the ten sefirot, as described in the Midrash on Shir Hashirim) "One young bullock." The number 1 symbolises the unique force within the body of man called intellect, which is the most respected of human attributes, just as the bull is the most honoured of all the animals that are suitable as sacrifices on the altar. Ben bakar from the root "to criticise," discern, capable of discernment. It is the task of man to distinguish between good and bad, truth and faslehood. Ayil echad, recalls the forces set in motion through action, through deeds, eyl means constructively powerful. Kevess echad, represents simply the life force, just as at life's beginning man is concerned only with the acquisition of survival techniques such as food and drink. Afterwards he concerns himself with more sophisticated tasks. Then the se-ir izzim, the he-goat begins to play a role. The yetzer hara symbolized by the he-goat, the force responsible for sin in man, even though an integral part of man himself, usually appears as a separate entity. U-lezevach hashlamim, bakar shenayim, for the peace offering two oxen, though bakar represents intellect, a unique phenomenon, the practical manifestation of intellect is observed both in theoretical and practical reason. Therefore, we need bakar shenayim, two of them. The five eylim and five atudim represent the five respective attributes of theoretical and practical reason, by means of which perception takes place. The latter five, the "senses" are quasi automatic functions that continue uninterruptedly unless disturbed by outside forces. Since all the above symbolise what is necessary in order to achieve man's ultimate purpose and perfection, the sacrifice is named that of Nachshon, whose entire purpose in life had been to achieve kirvat hashem, proximity to G'd who had created him and helped imbue him with striving.
Olat Reiyah
Prayer actualizes and brings to light, to complete life, that which is hidden in the depths of the neshama. And according to the measure of one’s inner purity, so is the magnitude of the impact of prayer’s appearance when their inner will17Shulchan Aruch O’Ch 51:7 requires one to have kavana when saying the verse פותח את ידיך ומשביע לכל חי רצון. Typically this is translated as ‘You open your hand and satisfy the will of every living creature.’ But it can also be read as ‘You satisfy every creature with will.’ The clarification of our will is an essential aspect of prayer. When we tell children to pray for everything, it is because we want them to know that the first reading is true – that for G–d, anything is possible. But as we get older and begin to wonder if the things we want are worth praying for, then prayer becomes an opportunity for clarification of our deeper will. What is it that moves us to pray? There is another level of this question – what is the relationship between the Divine will and my will when I pray? If I am moved to pray because I believe that G–d is all-wise and powerful, then how could I possibly assert my will to say that something in the world ought to be other than He made it? See supplementary text in note 153. For more on kavana, see footnote 9 as well as sections 4:8, 11, 12 in the body of the text emerges from their depths, as they turn to the Source of the life of all the souls and all the worlds. Great and wondrous is the effect of their expressions on life. A great light pours forth with a properly derived word,18See Shmonah Kvatzim, Kovetz 6:79
שטף הדבור
יט
האדם יכול לדעת את מעמדו הרוחני על פי הבהירות של הדיבור שלו. מה שהאור הנשמתי יותר חי בקרבו, כפי אותה המדה יחוש, איך כל דיבור ודיבור שלו יוצא כחץ, וכשטף מים חיים, ואיך שהוא בא ונמשך ממקור חיים, ופועל את פעולתו בעולם. מובן שהאיכות הפרטית של הפעולה של הדיבור תשוער על פי המדה הפרטית של העילוי הנשמתי, כל חד וחד לפום דרגיה. כשמדבר דברים קדושים, ובקרבו הוא מצטער מפני הופעת הקדושה שמשתפכת בקרבו , ידע שהנפש הטמאה היא מתמעטת והולכת, והיא מתכאבת על פחיתותה שפוחתת, וממילא הטוב מתגבר והולך. ובידיעה זו עצמה, ובאמונה והעמקה בה, הנפש הטהורה מתעוררת בשמחה, ויודעת שהיא מתקדשת ומתעלה, מתרחבת והולכת. ד' עז למו ומעוז ישועות משיחו הוא, ויעלז לבי ומשירי אהודנו.
Orot Hakodesh - The flow of speech
19. One can know their spiritual standing by the clarity of their expression. The more that the neshama’s light lives within them, to that extent they will feel how each word shoots like an arrow, like a flood of living waters, and how it is drawn from the source of life, making its impact in the world. It is understood that the particular quality of the affect which speech makes is measured by the specific standard of the neshama’s elevation, each according to their level. And when one speaks of holy matters, but feels discomfort because of the holy manifestation pouring out within, know that the impure soul is gradually shrinking away. It is this soul which is pained by its reduction, and of its own accord goodness progressively overcomes. And through this very knowledge, and the deep faith within it, the pure soul awakens in joy, knowing that it is becoming holy, rising up, and spreading out more and more. “The LORD is their strength; He is a stronghold for the deliverance of His anointed,” (Psalms 28:8) “…and my heart exulted, so I will glorify Him with my song.” (Ps. 28:7) it is taken from secreted storehouses of a rich life, abundant in its opulence. And according to the depth of its inner penetration, so is the scope of the luminous flight which the word reveals, brings to being, births. The clarification of expression elucidates the particulars of this illumination, solidifies existence through a clear and specific desire, and things progressively come to be. It is impossible that prayer not make her impression. Whether she makes her impact according to her particular designated purpose, or sets in motion many complicated paths – these are the wondrous19The first usage of peleh is Bereshit 18:14, see Rashi there who offers a definition based on nothing being disconnected from G–d. See also Tomer Devorah 1st chapter - she’erit nachalato. One understanding of peleh is the wonder evoked by opposites which when held in relationship evoke a sense of higher whole. On that note, see this vision of peace from Rav Kook -
אמר ר' אלעזר אמר ר' חנינא תלמידי-חכמים מרבים שלום בעולם, שנאמר וכל בניך למודי ד' ורב שלום בניך, אל תקרי בניך אלא בוניך.
(ברכות ס"ד.). יש טועים שחושבים, שהשלום העולמי לא יבנה כי-אם ע"י צביון אחד בדיעות ותכונות, וא"כ כשרואים ת"ח חוקרים בחכמה ודעת תורה, וע"י המחקר מתרבים הצדדים והשיטות, חושבים שבזה הם גורמים למחלוקת והפך השלום. ובאמת אינו כן, כי השלום האמתי אי אפשר שיבוא לעולם כי-אם דוקא ע"י הערך של רבוי השלום. הרבוי של השלום הוא, שיתראו כל הצדדים וכל השיטות, ויתבררו איך כולם יש להם מקום, כל אחד לפי ערכו, מקומו וענינו. ואדרבא גם הענינים הנראים כמיותרים או כסותרים, יראו כשמתגלה אמתת החכמה לכל צדדיה, שרק ע"י קיבוץ כל החלקים וכל הפרטים, וכל הדעות הנראות שונות, וכלהמקצעות החלוקים, דוקא על ידם יראה אור האמת והצדק, ודעת ד' יראתו ואהבתו, ואור תורת אמת. על-כן תלמידי חכמים מרבים שלום, כי במה שהם מרחיבים ומבארים ומילדים דברי חכמה חדשים, בפנים מפנים שונים, שיש בהם רבוי וחילוק ענינים, בזה הם מרבים שלום, שנאמר וכל בניך למודי ד'. כי כולם יכירו שכולם גם ההפכים בדרכיהם ושיטותיהם כפי הנראה, המה כולם למודי ד', ובכל אחת מהנה יש צד שתתגלה על ידו ידיעת ד' ואור אמתו. ורב שלום בניך, לא אמר גדול שלום בניך, שהיה מורה על ציור גוף אחד גדול, שאז היו הדברים מתאימים לאותו הרעיון המדומה, שהשלום הוא צריך דוקא לדברים אחדים ושיווי רעיונות, שזה באמת מגרע כח החכמה והרחבת הדעת, כי אור הדעת צריך לצאת לכל צדדיו, לכל הפנים של אורה שיש בו, אבל הרבוי הוא רב שלום בניך, אל תקרי בניך, אלא בוניך, כי הבנין יבנה מחלקים שונים, והאמת של אור העולם תבנה מצדדים שונים ומשיטות שונות, שאלו ואלו דברי אלהים חיים, מדרכי עבודה והדרכה וחנוך שונים, שכ"א תופס מקומו וערכו. ואין לאבד כל כשרון ושלמות כ"א להרחיבו ולמצא לו מקום, ואם תראה סתירה ממושג למושג, בזה תבנה החכמה ביתה, וצריך לעיין בדברים איך למצא את החוק הפנימי שבמושגים, שבזה יתישרו הדברים ולא יהיו סותרים זא"ז, ורבוי הדעות שבא ע"י השתנות הנפשות והחנוכים דוקא הוא הוא המעשיר את החכמה והגורם הרחבתה, שלסוף יובנו כל הדברים כראוי ויוכר שאי אפשר היה לבנין השלום שיבנה כ"א ע"י כל אותן ההשפעות הנראות כמנצחות זא"ז.
There are those who mistakenly think that world peace will only be built through a uniformity of opinion and perspective; when they see talmidei chachamim exploring through their wisdom and the knowledge of Torah, and these explorations lead to a multiplicity of sides and approaches, they think that this causes dispute and the opposite of peace. In truth this is not so, because true peace will never come to the world except through the value of multiplying peace. The multiplication of peace is that all the sides and all the methods should be seen, and it be clarified how each has its place, according to its value, place and interest. On the contrary, also that which appears superfluous or contradictory will been seen, when all the facets of true wisdom are revealed, only through the ingathering of all the pieces and particulars, and all the apparently divergent opinions, and all the divided disciplines, especially through them the light of truth and righteousness will appear, and the knowledge of G–d, love and awe of Him and the light of the Torah of truth. Therefore talmidei chachamim increase peace, because in that they expand, clarify and birth new words of wisdom, from different perspectives on diverse and distinct matters, they increase peace, as it says “all of your children will be taught of the Lord…” (Yishayahu 54:13). Because all will recognize that everyone, even those who are apparently opposite in their ways and approaches, they are all learners of G–d, each one reveals a facet to the knowledge of G–d and the light of His truth. “…And your children will have plentiful peace…” it does not say your children will have great peace, which would indicate the image of one great body; then the words would be fitting to that mistaken idea that peace requires uniformity and equivalation of ideas, which in truth reduces the power of wisdom and the expansion of consciousness, because the light of consciousness must unfold in every direction, toward all the facets of light that it contains. This multiplicity is ‘your children will have plentiful peace,’ do not read it as your children (banayich) but rather as your builders (bonyaich), because the structure will be built from different pieces, and the truth of the light of the world will be built from many sides and approaches, because these and those are the words of the living G–d; from various paths of service, and guidance and education, each of which fills its place and value. One should not destroy any ability or wholeness rather he should expand it and find its proper place, and if concepts appear contradictory, through this wisdom builds her house (Mishle 9:1); one needs to delve into how to find the inner precept which is in concepts, because in this, things will be rectified and no longer contradict, and the multiplication of opinions which comes through the differences of soul and education is exactly what enriches wisdom and drives its expansion. In the end all things will be properly built and it will be recognized that the construct of peace was impossible to build except through those influences which appear to battle one another for victory. (Olat HaReiyah) works of the One perfect in knowledge. (Iyov 37:16) In any event, the building of a whole world is revealed in prayer, whether in the one fixed, ordered and equal for all, or in that individual cry which issues from the depths of the heart of each individual and community according to their needs and situation. Together with all of the worldly traits, higher and lower; with all the practical and social, intellectual and artistic aspects through which humanity gradually perfects itself, arriving in a rectified fashion to a sweet and expansive life, the world orders in its exterior and, in known ways, even in its inner state - there comes at the head of all that internal order, the chief cause of all desires: prayer, which adds power and intensity into all the myriad branches of life, to all cultural stratagems and their enhancements, and one will know clearly how to apportion prayer and action, and their inter-inclusion one in the other. “For My House will be called a house of prayer for all peoples.” (Isaiah 56:7)
שטף הדבור
יט
האדם יכול לדעת את מעמדו הרוחני על פי הבהירות של הדיבור שלו. מה שהאור הנשמתי יותר חי בקרבו, כפי אותה המדה יחוש, איך כל דיבור ודיבור שלו יוצא כחץ, וכשטף מים חיים, ואיך שהוא בא ונמשך ממקור חיים, ופועל את פעולתו בעולם. מובן שהאיכות הפרטית של הפעולה של הדיבור תשוער על פי המדה הפרטית של העילוי הנשמתי, כל חד וחד לפום דרגיה. כשמדבר דברים קדושים, ובקרבו הוא מצטער מפני הופעת הקדושה שמשתפכת בקרבו , ידע שהנפש הטמאה היא מתמעטת והולכת, והיא מתכאבת על פחיתותה שפוחתת, וממילא הטוב מתגבר והולך. ובידיעה זו עצמה, ובאמונה והעמקה בה, הנפש הטהורה מתעוררת בשמחה, ויודעת שהיא מתקדשת ומתעלה, מתרחבת והולכת. ד' עז למו ומעוז ישועות משיחו הוא, ויעלז לבי ומשירי אהודנו.
Orot Hakodesh - The flow of speech
19. One can know their spiritual standing by the clarity of their expression. The more that the neshama’s light lives within them, to that extent they will feel how each word shoots like an arrow, like a flood of living waters, and how it is drawn from the source of life, making its impact in the world. It is understood that the particular quality of the affect which speech makes is measured by the specific standard of the neshama’s elevation, each according to their level. And when one speaks of holy matters, but feels discomfort because of the holy manifestation pouring out within, know that the impure soul is gradually shrinking away. It is this soul which is pained by its reduction, and of its own accord goodness progressively overcomes. And through this very knowledge, and the deep faith within it, the pure soul awakens in joy, knowing that it is becoming holy, rising up, and spreading out more and more. “The LORD is their strength; He is a stronghold for the deliverance of His anointed,” (Psalms 28:8) “…and my heart exulted, so I will glorify Him with my song.” (Ps. 28:7) it is taken from secreted storehouses of a rich life, abundant in its opulence. And according to the depth of its inner penetration, so is the scope of the luminous flight which the word reveals, brings to being, births. The clarification of expression elucidates the particulars of this illumination, solidifies existence through a clear and specific desire, and things progressively come to be. It is impossible that prayer not make her impression. Whether she makes her impact according to her particular designated purpose, or sets in motion many complicated paths – these are the wondrous19The first usage of peleh is Bereshit 18:14, see Rashi there who offers a definition based on nothing being disconnected from G–d. See also Tomer Devorah 1st chapter - she’erit nachalato. One understanding of peleh is the wonder evoked by opposites which when held in relationship evoke a sense of higher whole. On that note, see this vision of peace from Rav Kook -
אמר ר' אלעזר אמר ר' חנינא תלמידי-חכמים מרבים שלום בעולם, שנאמר וכל בניך למודי ד' ורב שלום בניך, אל תקרי בניך אלא בוניך.
(ברכות ס"ד.). יש טועים שחושבים, שהשלום העולמי לא יבנה כי-אם ע"י צביון אחד בדיעות ותכונות, וא"כ כשרואים ת"ח חוקרים בחכמה ודעת תורה, וע"י המחקר מתרבים הצדדים והשיטות, חושבים שבזה הם גורמים למחלוקת והפך השלום. ובאמת אינו כן, כי השלום האמתי אי אפשר שיבוא לעולם כי-אם דוקא ע"י הערך של רבוי השלום. הרבוי של השלום הוא, שיתראו כל הצדדים וכל השיטות, ויתבררו איך כולם יש להם מקום, כל אחד לפי ערכו, מקומו וענינו. ואדרבא גם הענינים הנראים כמיותרים או כסותרים, יראו כשמתגלה אמתת החכמה לכל צדדיה, שרק ע"י קיבוץ כל החלקים וכל הפרטים, וכל הדעות הנראות שונות, וכלהמקצעות החלוקים, דוקא על ידם יראה אור האמת והצדק, ודעת ד' יראתו ואהבתו, ואור תורת אמת. על-כן תלמידי חכמים מרבים שלום, כי במה שהם מרחיבים ומבארים ומילדים דברי חכמה חדשים, בפנים מפנים שונים, שיש בהם רבוי וחילוק ענינים, בזה הם מרבים שלום, שנאמר וכל בניך למודי ד'. כי כולם יכירו שכולם גם ההפכים בדרכיהם ושיטותיהם כפי הנראה, המה כולם למודי ד', ובכל אחת מהנה יש צד שתתגלה על ידו ידיעת ד' ואור אמתו. ורב שלום בניך, לא אמר גדול שלום בניך, שהיה מורה על ציור גוף אחד גדול, שאז היו הדברים מתאימים לאותו הרעיון המדומה, שהשלום הוא צריך דוקא לדברים אחדים ושיווי רעיונות, שזה באמת מגרע כח החכמה והרחבת הדעת, כי אור הדעת צריך לצאת לכל צדדיו, לכל הפנים של אורה שיש בו, אבל הרבוי הוא רב שלום בניך, אל תקרי בניך, אלא בוניך, כי הבנין יבנה מחלקים שונים, והאמת של אור העולם תבנה מצדדים שונים ומשיטות שונות, שאלו ואלו דברי אלהים חיים, מדרכי עבודה והדרכה וחנוך שונים, שכ"א תופס מקומו וערכו. ואין לאבד כל כשרון ושלמות כ"א להרחיבו ולמצא לו מקום, ואם תראה סתירה ממושג למושג, בזה תבנה החכמה ביתה, וצריך לעיין בדברים איך למצא את החוק הפנימי שבמושגים, שבזה יתישרו הדברים ולא יהיו סותרים זא"ז, ורבוי הדעות שבא ע"י השתנות הנפשות והחנוכים דוקא הוא הוא המעשיר את החכמה והגורם הרחבתה, שלסוף יובנו כל הדברים כראוי ויוכר שאי אפשר היה לבנין השלום שיבנה כ"א ע"י כל אותן ההשפעות הנראות כמנצחות זא"ז.
There are those who mistakenly think that world peace will only be built through a uniformity of opinion and perspective; when they see talmidei chachamim exploring through their wisdom and the knowledge of Torah, and these explorations lead to a multiplicity of sides and approaches, they think that this causes dispute and the opposite of peace. In truth this is not so, because true peace will never come to the world except through the value of multiplying peace. The multiplication of peace is that all the sides and all the methods should be seen, and it be clarified how each has its place, according to its value, place and interest. On the contrary, also that which appears superfluous or contradictory will been seen, when all the facets of true wisdom are revealed, only through the ingathering of all the pieces and particulars, and all the apparently divergent opinions, and all the divided disciplines, especially through them the light of truth and righteousness will appear, and the knowledge of G–d, love and awe of Him and the light of the Torah of truth. Therefore talmidei chachamim increase peace, because in that they expand, clarify and birth new words of wisdom, from different perspectives on diverse and distinct matters, they increase peace, as it says “all of your children will be taught of the Lord…” (Yishayahu 54:13). Because all will recognize that everyone, even those who are apparently opposite in their ways and approaches, they are all learners of G–d, each one reveals a facet to the knowledge of G–d and the light of His truth. “…And your children will have plentiful peace…” it does not say your children will have great peace, which would indicate the image of one great body; then the words would be fitting to that mistaken idea that peace requires uniformity and equivalation of ideas, which in truth reduces the power of wisdom and the expansion of consciousness, because the light of consciousness must unfold in every direction, toward all the facets of light that it contains. This multiplicity is ‘your children will have plentiful peace,’ do not read it as your children (banayich) but rather as your builders (bonyaich), because the structure will be built from different pieces, and the truth of the light of the world will be built from many sides and approaches, because these and those are the words of the living G–d; from various paths of service, and guidance and education, each of which fills its place and value. One should not destroy any ability or wholeness rather he should expand it and find its proper place, and if concepts appear contradictory, through this wisdom builds her house (Mishle 9:1); one needs to delve into how to find the inner precept which is in concepts, because in this, things will be rectified and no longer contradict, and the multiplication of opinions which comes through the differences of soul and education is exactly what enriches wisdom and drives its expansion. In the end all things will be properly built and it will be recognized that the construct of peace was impossible to build except through those influences which appear to battle one another for victory. (Olat HaReiyah) works of the One perfect in knowledge. (Iyov 37:16) In any event, the building of a whole world is revealed in prayer, whether in the one fixed, ordered and equal for all, or in that individual cry which issues from the depths of the heart of each individual and community according to their needs and situation. Together with all of the worldly traits, higher and lower; with all the practical and social, intellectual and artistic aspects through which humanity gradually perfects itself, arriving in a rectified fashion to a sweet and expansive life, the world orders in its exterior and, in known ways, even in its inner state - there comes at the head of all that internal order, the chief cause of all desires: prayer, which adds power and intensity into all the myriad branches of life, to all cultural stratagems and their enhancements, and one will know clearly how to apportion prayer and action, and their inter-inclusion one in the other. “For My House will be called a house of prayer for all peoples.” (Isaiah 56:7)
For the Perplexed of the Generation
Who cannot understand that at that fortunate time, where (Isaiah 30:24) “the young donkeys… shall eat clean provender which has been winnowed with the shovel and the fan,” that this will be because humanity will elevate animals so much, and will nurture their traits and the rest of their spirit, that it would be impossible to entertain the thought that man would take his children in spirit whom he has nurtured, caused to proliferate, improving them and to making them intelligent, and then to sacrifice them with seething cruelty. Therefore, the Torah embedded sacrifices with a condition: “according to your will shall you sacrifice”, to teach us what the level of society is during the era of sacrifices. Therefore, the Torah creates a relationship between sacrifices and the north, and it is our national heritage that that side is [considered] deficient in its completeness, “the world is like a patio, and the northern wind does not circumvent it” (Bava Batra 25a), to teach us that only because of human deficiency is there a place for sacrifices, so long as there is an enjoyment of meat from living things for non-sanctified purposes, and [even] further in that much later time period when [the eating of meat is still] appropriate for the guarding of the ethical perfection [so that we do not slide back]. Certainly the ethical fruit is going ripen much earlier for the Jews, they will still be doing sacrifices, (Isaiah 56:7) “their burnt offerings and their sacrifices shall be accepted on My altar, for My house shall be called the house of prayer for all nations.” And the ultimate fate will be that the “mountain of God” will be Mount Moriah, that it should be a source of “orah” [light] and “horiah” [teaching] to the world. And it will be a "house of prayer" instead of a "house of sacrifices."