The command to build the משכון Tabernacle was not confined to the Sinai desert. If you look at the verses you will see that making the holy Ark of the Covenant and the Table for the Show Bread etc is all on the same level as building the Tabernacle with curtains of goat hairs. That is right away in the beginning of the command to build the Tabernacle, and it all comes under one large commandment ועשו לי מקדש ושכנתי בתוכם "They shall make for me a Tabernacle and I will dwell among them."[and then the verse explains how to build the Tabernacle.] Then look at the end of Chronicles I where King David gives the blue prints to the new Temple that he wanted Solomon to build. There is nothing there about curtains but rather walls.
So we find a later prophet can change things. What is there then that a later prophet can not change? I think it is natural Law.
I mentioned this a day ago when I brought down the Gemara in makot that later prophets reduced the obligations of the Torah until all that was left was faith. וצדיק באמונתו יחיה. If you look at Rashi over there in tractate Makot [last page] you will see he explains that Gemara literally. He says that these prophets saw that if people would have to keep all the commandments, then no one would merit to a portion in the next world. So they lessened the requirements.
The point here is I think you have to say that when the Torah talks about a false prophet, it says specifically one that says to do idolatry. [That is how the verse over there in Deuteronomy actually looks. It only refers to a prophet that says to worship idols.] There is an opinion that a false prophet is one that changes a commandment in a permanent way. But if that would be the case then King David would be a false prophet since he changed a command of the Torah in a permanent way. That does not seem like a likely scenario.
Some of the commands of the Torah it says are forever. But those are not all. Most of the time the Torah simply says to do such and such a thing without giving a time frame.
The gemara in Eruvin also brings down a number of things that later prophets changed like the fact that in the Torah it is stated that children can bear the guilt of their parents and Ezekiel changes that. And besides that he also changes the dimensions of the Temple.
Another thing which I do not think is really that important, but it still seems worth mentioning. That the place of the Temple was not stated in the Torah openly but the simple way of looking at the verses seems to indicate it should be at Mount Eval. This is because in the early verses it says to bring your sacrifices in a place I will choose. And to put the altar of God in a place I will choose. And then later it says when you cross the Jordan river you should build the Altar of God at Mount Eval and bring your sacrifices there. So God did choose a place and it is not Jerusalem. So what do you do with that? I think you have to say what the Gemara says in Eruvin, that later prophets changed things.
I ought to add that it is not uncommon to use verses to prove a point. An example is the פלגש girlfriend that the Rambam forbids to anyone who is not a king, and the Gra counters that with the example of Caleb ben Yephuna from Chronicles I 2:46 who had a few girls friends and was not a king.
So we find a later prophet can change things. What is there then that a later prophet can not change? I think it is natural Law.
I mentioned this a day ago when I brought down the Gemara in makot that later prophets reduced the obligations of the Torah until all that was left was faith. וצדיק באמונתו יחיה. If you look at Rashi over there in tractate Makot [last page] you will see he explains that Gemara literally. He says that these prophets saw that if people would have to keep all the commandments, then no one would merit to a portion in the next world. So they lessened the requirements.
The point here is I think you have to say that when the Torah talks about a false prophet, it says specifically one that says to do idolatry. [That is how the verse over there in Deuteronomy actually looks. It only refers to a prophet that says to worship idols.] There is an opinion that a false prophet is one that changes a commandment in a permanent way. But if that would be the case then King David would be a false prophet since he changed a command of the Torah in a permanent way. That does not seem like a likely scenario.
Some of the commands of the Torah it says are forever. But those are not all. Most of the time the Torah simply says to do such and such a thing without giving a time frame.
The gemara in Eruvin also brings down a number of things that later prophets changed like the fact that in the Torah it is stated that children can bear the guilt of their parents and Ezekiel changes that. And besides that he also changes the dimensions of the Temple.
Another thing which I do not think is really that important, but it still seems worth mentioning. That the place of the Temple was not stated in the Torah openly but the simple way of looking at the verses seems to indicate it should be at Mount Eval. This is because in the early verses it says to bring your sacrifices in a place I will choose. And to put the altar of God in a place I will choose. And then later it says when you cross the Jordan river you should build the Altar of God at Mount Eval and bring your sacrifices there. So God did choose a place and it is not Jerusalem. So what do you do with that? I think you have to say what the Gemara says in Eruvin, that later prophets changed things.
I ought to add that it is not uncommon to use verses to prove a point. An example is the פלגש girlfriend that the Rambam forbids to anyone who is not a king, and the Gra counters that with the example of Caleb ben Yephuna from Chronicles I 2:46 who had a few girls friends and was not a king.
