King David's Temple and Yaakov's Temple - Insights on Psalm 30

Some great Mikdash insights from the Praying with Passion email:

The daily learning of this sefer is
L'Zacher Nishmas
Sorah Breina A"H bas Ezriel Shalom
Sarah Klein

PRAYING WITH PASSION- Issue #45
Tefillah Focus Of The Week:
Mizmor Shir: Part 1
King David’s Temple

מזמור שיר חנכת הבית לדוד: ארוממך ה' כי דליתני. ולא שמחת איבי לי:
Meaning:(The simple translation of the prayer):
A psalm—a song for the inauguration of the Temple—by David. I will exalt You, Hashem, for you have drawn me up and not let my foes rejoice over me.

NOTE: Nusach Ashkenaz and Nusach Sephard differ in the placement of ‘Mizmor Shir Chanukas Habayis L’Dovid’ (Tehillim 30). In Nusach Ashkenaz, Mizmor Shir is recited before Boruch She’amar; in Nusach Sefard, Mizmor Shir is recited after Hodu.

Word to the Wise (Meaning within the word):
חנוכת הבית לדודThe wordבית refers to the third Bais HaMikdash which will be built at the time of Mashiach. (Tallelei Oros on Siddur, Page 12). The verse (Yeshayahu 2:3) says, “Many people will go and say, ‘Come, let us go up to the mountain of Hashem, to the House of the G-d of Yaakov...’”. The Gemara (Pesachim 88a) asks why the verse specifies the third Bais HaMikdash as the ‘House of the G-d of Yaakov?’
Maharsha (Pesachim 88a) explains that each of our Avos, our forefathers, was associated with a Bais HaMikdash. Avrohom called it הר -- ‘mountain,’ which represents the first Bais HaMikdash, as it states ‘On the mountain Hashem is seen’ (Bereishis 22:14). The Shechinah watched over the first Bais HaMikdash like a guard strategically stationed on top of a mountain. This protection was not permanent, for the first Bais HaMikdash was destroyed.
Yitzchak called the Bais Hamikdash שדה -- ‘field,’ as it says, “Yitzchak went out to pray in the field.” (Ibid 24:63). שדה is linked to the second Bais HaMikdash, which merited an even lesser degree of the Divine Presence.
Yaakov called the Bais Hamikdash בית -- ‘house,’ as it states (Ibid 28:19) “He named that place ‘the House of G-d.’” This בית symbolizes the third Bais HaMikdash, which will enjoy Divine protection like a house that is permanent and complete.



Theme: (An essential concept of the prayer):

Justice Is Done

Hashem defends His servants against their enemies.

Insight: (Deeper meanings of the theme):

Restoring a Reputation
Many commentators ask why this Psalm states, “a song for the inauguration of the Temple by David” when it was really King Solomon, King David’s son, who built and inaugurated it. An answer is provided by the Gemara (Shabbos 30a and Sanhedrin 107b), which relates that King Solomon was at first unable to bring the ark containing the tablets of the Ten Commandments into the Holy of Holies, where it was to be kept. When he tried to open the gates of the Holy of Holies, they miraculously clung to each other and could not be pulled apart.
In response, King Solomon recited 24 songs of prayer, but his efforts were to no avail. Then, as he recited the words “Hashem, G-d! Do not turn away the face of Your anointed one! Remember the pieties of David, Your servant,” the gates opened. All the nations and all of Israel knew that Hashem had forgiven David for his sin with Bathsheva (Shemos Rabbah 8:1).
At that moment, the faces of King David’s enemies (the family of Saul, Shimi ben Geira, and others who opposed his ascension to the throne) turned dark with humiliation, appearing black as the bottom of a burned pot. Before this episode, David’s enemies had claimed that G-d did not allow David to build the Holy Temple due to David’s sin. To defeat that claim, Hashem chose the moment when the ark was brought into the Holy of Holies -- the climax of the inauguration of the Holy Temple -- to show that the Temple was built and the Divine Presence would reside in it only on King David’s merit.
Therefore, in effect, the Temple was inaugurated by David. Furthermore, at the time of the inauguration of the Holy Temple, Dovid was vindicated before the eyes of all, including the eyes of his enemies. This vindication came from Hashem and is the inspiration of Dovid’s special praise of Hashem: 'ארוממך ה' כי דליתני ולא שמחת איבי לי' ‘I will exalt You, Hashem, for you have drawn me up and not let my foes rejoice over me.’ (Toras Chaim, cited in the Schottenstein Edition of Tractates Shabbos and Sanhedrin)

Thoughts for the Upcoming Hilula of Rachel Imenu on 11 Cheshvan

Let's take some inspiration from Today's Hahkel Email and daven for the Geulah!

Special Note One: Relating to our Mama Rachel, we provide the following two moving insights, as previously published:

1. From a reader: When we speak about Rachel Imeinu, we say, ‘Kol b’ramah nishma...Rachel mivaka al baneha ki eineinu...--a voice is heard on high...Rachel is crying about her children....’ The word ‘mivaka’ seems to be grammatically incorrect. The definition of ‘mivaka’ is to cause someone else to cry. The question is why do we use this term for cry? If Rachel is crying for us on High (as we know that Hashem says that her tears are going to bring the geula) why is the term ‘mivaka--causing to cry’--used?! The pasuk should simply say, ‘Rachel bocha--Rachel is crying’ because she is constantly crying for us to come out of galus! The answer could be that Rachel Imeinu is crying because we are not crying! She is trying to get us to cry out of the pain of galus because we seem to forget where we are. What we have to do now is cry out to Hashem and beg and plead for Him to take us out! Rachel is trying to get us to cry, to feel uncomfortable in galus. If we don’t feel like we are in galus and we don’t cry out to Hashem, then why should He take us out altogether?! If we are fine where we are, then why should anything change? The only way to get out is by asking for it! So take out your siddur, take out your Sefer Tehillim or use your own words to BEG Hashem to bring us out of galus! And THEN Hashem will be able to tell Rachel Imeinu, ‘Minee koleich m’bechee v’einayich midim’ah,’--Rachel, you can stop crying, because ‘v’shavu banim ligevulam,’ Bnei Yisroel will return to their boundaries. May we all have the zechus to see these very words come true!” Hakhel Note: Thank you, and may the pasuk ‘‘those who plant seed with tears will reap with joy’’ be fulfilled speedily and in our day!

2. HaRav Chaim Shmuelevitz, Z’tl, while once at Kever Rochel, was overheard to have said that although Hashem had instructed Rochel Imeinu not to cry, he, “Chaim,” was asking her to cry for her children. The question is clear--if Hashem told Rochel Imeinu not to cry, how could HaRav Shmuelevitz--“Chaim”--seemingly go against this order and ask her to cry? Some say, that HaRav Shmuelevitz himself answered the question by explaining that while a father (Hashem) could tell his daughter to calm down and not cry, a child (such as HaRav Shmuelevitz) could ask his mother to show a special care and concern for her children.

A second explanation is given in the name of HaRav Moshe Aharon Stern, Z’tl, who teaches that Hashem, by telling Rochel that she didn’t have to cry, was actually inviting further supplication and tears. HaRav Stern draws the parallel to Hashem’s response to the sin of the Golden Calf, where He tells Moshe Rabbeinu, “Leave me alone and I will destroy them,” even though Moshe had not yet asked for mercy from Hashem for the Chait HaEgel (See Shemos 32:10 and Rashi there).

There is an extremely important lesson for us here. HaRav Matisyahu Salomon, Shlita, notes that the Bais HaMikdash is referred to as the “Sukkas Dovid HaNofoles” (Amos 9:11 )--as the falling/fallen booth of Dovid. He explains that the word “Nofoles” is meant to inspire us to picture a person or a precious object as it is falling and as it finally falls. He or it is not in its natural or proper position. Something that is falling or has fallen, must be picked up and placed where it is supposed to be.

The Navi teaches that Rochel Imeinu cried for her children. HaRav Shmuelevitz asked her to keep crying. Likewise, the Navi tells us that we must recognize that the Bais HaMikdash is Nofoles. We, too, must do everything in our power to pick it back up. How? May we suggest that at some point in the day we follow in the footsteps of our Mama Rochel. We should take a moment out to envision the falling in front of us--and do what we can to stop the fall by asking Hashem to raise up, and keep up, that most precious possession, to Him and to us, the most special place on earth, the Bais HaMikdash.

May the words of Hashem to Rochel--“there is a reward for your actions--and your children will return to their borders” then ring true for our actions, as well, speedily and in our day!

Hashgacha Even Without a Mikdash Yet

From today's Hakhel email:

4. It is said that each of the Seven Days of Sukkos represents one of the Seven Ananei HaKavod--with each day being an additional Anan. What, then, is Shemini Atzeres? We may suggest that it represents not the protective Anan in each direction, but the Hashgacha Pratis over the individual within the Anan. It is even a greater closeness to Hashem than the Ananei HaKavod around us in all directions represent. With this in mind, we can understand a seemingly difficult juxtaposition in our daily Shemone Esrei Tefillah. After asking Hashem for the Bais HaMikdash to be rebuilt in the Bracha of Retzei and pleading that “our eyes see Hashem’s return to Tzion,” we surprisingly begin the next Bracha with “Modim Anachnu Lach--we thank You Hashem for….” If we have just expressed our sore need for the Bais HaMikdash, how can we so quickly seemingly take about face and immediately express our overflowing thanks, when so much is missing?! We may suggest that just as Shemini Atzeres represents the Simcha of our relationship with Hashem even beyond the protective warmth of the Sukkah, so too, does Modim express our recognition that even without a Bais Hamikdash, we enjoy the incredible benefits of a personal and direct Hashgacha Pratis relationship with Hashem. Just as this is one of the concluding messages of our recent Chagim, so too is it one of the concluding messages of our Shemone Esrei three times a day. The lasting message of Hashgacha Pratis should stay with us throughout the year…and throughout the day!