Temporary Mishkans and Temples and our ongoing relationship with H-shem

Thanks to my friend Channah for sending these beautiful insights from Partners in Torah's Rabbi Elazar Meisels:

Talking Points - PEKUDEI
1. GONE BUT NOT FORGOTTEN

"These are the accounts of the Mishkan (Tabernacle), the Mishkan of Testimony, that were drawn up by Moshe's order; for the work of the Levites under the direction of Isamar, son of Aharon the Kohein." 38:21
"Is there really a Jerusalem in the Heavens [that corresponds to the earthly city of Jerusalem and its Temple]? Indeed there is! As it is written..." - Talmud, Tractate Taanis 5a
The Mishkan, The Mishkan - The dual use of the term Mishkan in this verse is to symbolize the existence of the two Mishkans; one in heaven and one on earth. The word "Mishkan" derives from the word, "moshech" which means, "to draw from," and indicates that the Mishkan below drew its strength and sanctity from the Mishkan on high. - Rabbeinu Bachya
Although our corporeal and limited minds cannot comprehend the existence of a heavenly Mishkan, our sages assure us that such a "place" exists, and that it served as the spiritual component for, and provided spiritual sustenance for Hashem's earthly abode. Additionally, the Talmud teaches that although His earthly abode no longer stands, the heavenly abode is still very much in existence and provides an assurance for a future rebuilding of the Temple. It is only here on earth that our sins affected our relationship with the Almighty, causing Him to withdraw from us. In the spiritual realms however, the relationship is very much alive, and awaits only our renewed interest in reviving the relationship to its former levels, before inspiring the rebuilding of the Third Temple, speedily in our time!
2. TEMPORARY TEMPLES
"These are the accounts of the Mishkan, the Mishkan of Testimony, that were drawn up by Moshe's order; for the work of the Levites under the direction of Isamar, son of Aharon the Kohein." 38:21
The Mishkan, The Mishkan - The word "Mishkan" is mentioned twice in the verse. This is an allusion to the Beis Hamikdash which was twice taken as " collateral" [symbolized by the word "Mishkan" which also means "collateral"] by being destroyed due to the iniquities of the Jewish people. - Medrash Tanchumah 5, Rashi, Daas Zekeinim
The destruction of the two Batei Mikdash is starkly alluded to in the words, "HaMishkan" and "Mishkan HaEidus."
Mishkan = 410 - the number of years that the first Bais HaMikdash was in existence until its destruction
HaMishkan = 415+5 [the number of letters in the word] = 420 -The number of years that the second Bais HaMikdash was in existence until its destruction.
HaEidus [lacking a Vov in this verse] = 480 - The number of years from the Exodus until Shlomo HaMelech built the Bais HaMikdash.
All of these events were foreseen by Moshe well in advance of their occurrence and hinted to in this verse. - Rabbeinu Bachya
It is important to note that even at the height of their excitement over the construction of the Mishkan, the leaders were well aware of its limited lifespan. They also foresaw that many years would pass before the construction of the first Bais HaMikdash (Holy Temple), which would be destroyed, rebuilt, and destroyed again. The message contained with this is that although the length of the exile is a difficult and bitter pill to swallow, it is not a cause for concern about the steadfastness of our relationship with Hashem, since it is all part of a plan that was foretold well in advance. Our sins may have temporarily sidetracked the relationship, but they never doomed it or gave Him cause to reject us in favor of some other religion.
3. CLEARLY CLOUDLY
"For the cloud of Hashem was upon the Mishkan by day, and fire would be on it by night, before the eyes of the entire House of Israel, throughout their travels." 40:38
Before The... Entire House of Israel - Although the Clouds of Glory accompanied the nation upon their departure from Egypt, it only remained with them until they reached the Sea of Reeds, and was only visible to the prophets among them. It was only after Moshe requested [Shmos 33:17] that Hashem elevate the entire nation to a level where His presence would be visible to all, that Hashem granted his request and the Clouds appeared before "the entire House of Israel." It is this stunningly crystal clear degree of Divine perception whose return we eagerly anticipate in the Messianic Era. - Gaon of Vilna (Rabbi Elijah ben Solomon Zalman, (1720-1797)
In his introduction to the Book of Shmos (Exodus), Ramban writes that this Book is the story of the first national exile and redemption of the Jewish people. This cycle could not be considered complete until they returned to the exalted level of their forefathers upon whom the presence of Hashem rested constantly on their tents. It was not until the construction of the Mishkan that this goal was realized as evidenced in this verse. Therefore, it is a fitting conclusion to this Book.

New Zealand Earthquakes After-effects for us

From today's Hakhel email:

Special Note One: As the Arab world continues to totter, as the after-effects of the earthquake in New Zealand shockingly appear, and the Western World is reminded of all of the world turmoil with drastically increasing oil prices--where does this leave the Torah Jew? Let us look for a moment at Tehillim Kepitel 99 (to be the Chapter of the day in Nach Yomi later this week!). There, Dovid HaMelech states: “Hashem Malach Yirgezu Amim Yosheiv Keruvim Tanut HaAretz--Hashem has reigned: let peoples tremble; before Him who is enthroned on Keruvim, let the earth quake” (Tehillim 99:1). Our relationship with Hashem is symbolized by Keruvim as well--the Keruvim on top of the Aron described in last week’s Parsha (Shemos 37:7-9). The Keruvim teach us that our lives are to be focused at Hashem and what Hashem wants of us in this world. By focusing on Hashem, we are constantly reminded that our goal in life is to constantly elevate ourselves spiritually--to gradually be better--to steadily attain new gains and set new goals. This, of course, brings us to our daily aspiration, our daily ambition--Teshuva BeChol Yom!

In order to help us accomplish this task, the Sefer Orchos Tzadikim (in the Sha’ar HaZechira--which contains 30 items that we should Always Remember) provides the following potent one-sentence instruction: IN HEBREW: “Veyishal MeiElokim Aizer Sheya’azreihu Veyodiahu Chochma, VeYechazek Aivarav Lisbol Mitzvosav VeLa’alos Madreiha Achar Madreiga.” IN ENGLISH: One should remember to ask Hashem (Hakhel Note: We believe the intent is at least daily) for His Help in teaching him wisdom and its ways, and in strengthening his body to perform the Mitzvos so that he can continuously raise himself to higher levels in life. Perhaps one can write this thought in his Siddur after Elokai Netzor. Please recall the words of the Ramban in Parshas Shemos (which we had previously published) in which the Ramban writes that the reason Moshe Rabbeinu was not healed form his speech impediment at the Burning Bush was that he had not asked to be healed--and that if had asked for it, it would have been answered! Let us make sure that, daily, we make sincere and appropriate requests for Hashem’s assistance in helping us focus--and Hashem, represented by the Keruv facing us--will have something very important and very worthwhile to answer!

Geulah through a Closed Mouth

Great tips on how current events should inspire us to teshuva from yesterday's Hakhel email:

Special Note Two: As Arab Governments (Yishmael) remarkably weaken and falter before our very eyes--only a few short years after the Western World (Esav) began tottering from both security and financial perspectives, we recall the words in last week’s Parsha in which Hashem advised Moshe Rabbeinu--”Ve’Roisa Ess Achorai U’Fanai Lo Yeira’u--You will see my ‘back’, but not my ‘face’--you will understand events after they happen but will not be able to understand them prior to then. We all know that something is happening--we simply don’t know what it is--and we are not supposed to, for if we did we would have Nevi’im . So what is left? Of course, it cannot be said enough--it is Teshuva--the desire, the longing, the movement, the actual strides to put your life and the lives of those close to you in the right direction.--in that very same direction as those20% who left Egypt, and not the 80% who tragically remained forever behind. The first steps in Teshuva are identifying the foibles and the shortcomings, the failures and the faults. The next step is feeling true remorse over them and realistically resolving how to not fall to them so easily again. Every day, we recite the words “Selach Lanu Avinu Ki Chatanu--Hashem, please forgive us for having sinned”. Without proper charata--remorse over a misdeed, what worth is the thrice daily lip movement? Is there any redeeming value to saying something to Hashem which you don’t mean now--even if you do intend to mean it five or six months from now when Elul gets closer? The key is valuing each day here and now, and not letting it pass without a new step in the direction of shleimus--making oneself whole as a person. Just as with the body--when we bang our foot, we begin to walk funny, so too it is with the soul--if our tongues are a bit too loose with a little loshon hora, or with coarse, hurtful, or non-complimentary words (even if they are simply only words that you wouldn’t say in front of your Rav, your Rebbe...or your shadchan)--then our Tefillos are also hurt and wounded, and our words of Torah are far from pristine. Not letting the indiscretion, the carelessness, the instinct-over-intellect, happen again, and doing this consciously and consistently, day after day, will provide daily elevation--not only in Shemiras Halashon, but in one’s precious words of Torah and Tefillah as well.

There is something even more powerful. As we have noted in the past, the Chasam Sofer explains that the month of Adar, according to his reckoning, is representative of Shevet Binyamin. He explains that the stone on the Choshen for Binyomin is Yospheh--which can be split into two words--Yesh Peh--he has a mouth. This, the Chasam Sofer explains, is what allowed Mordechai from Shevet Binyomin to be victorious over the Lishna Bisha--the evil words of Haman which were set to literally destroy K’lal Yisroel. Mordechai was a descendant of Binyomin who had a mouth--but kept it closed and did not tell his father Yaakov what his brothers had done to Yoseph; Binyomin’s descendent, Shaul Hamelech also had a mouth, but once again kept it closed until the time came to be declared King; Esther HaMalka as well did not reveal ‘moladata’, where she was from, despite the immense pressure from the king for her to do so--and as a result all of K’lal Yisroel was saved. Succinctly stated, the closed mouth of Binyomin--the Yoshpheh-- literally brought salvation to us all. By following in the Yoshpheh tradition (you may even very well be from Shevet Binyomin!), you are not only saving your own mouth from contamination, you are not only immensely approving your words of Torah and your words of Tefillah--but you are bringing us all one step closer to the Bais Hamikdash and Geulah--as Hashem’s House is especially nestled... in the nachala of Shevet Binyomin!

Purim Katan Today - an Auspicious Day for Prayer!

From Halacha for Today email:

The Dvar Torah below, submitted by a daily reader, is from Rav Avraham Schorr Shlita regarding the power of Tefilah on Purim Katan (today)

He quoted a Chidushei Harim that explained a reason for the mitzvah of "chayav inush lbisumei bepuryah", the mitzvah of drinking on Purim.

He told a story that happened in the times of the Bal Shem Tov. There was a terrible decree against the Jews, everybody prayed and did various mitzvahs but nothing changed and the decree was still in place. Finally the Bal Shem Tov instructed one of his followers to go to a distant town and find a certain drunkard and bring him back to the Bal Shem Tov. The messenger was advised not to allow the drunkard to drink so that he would be sober when he was brought to the Bal Shem Tov. When the drunkard was brought to the Bal Shem Tov, he asked the drunkard for a bracha that the decree be abolished, he gave a bracha and immediately the decree was annulled.

The Bal Shem Tov explained to his close followers that this person had done an unbelievable mitzvah of saving a girl; the mitzvah of Pidyun Shevuyim and in shamayim they were so moved that it was decreed that whatever this person would ask for would be granted immediately. Suddenly in shamayim there was a big debate, how can a simple person be given such unbelievable power of blessing, maybe he will use it for the wrong things? So they decreed that he would be a drunkard all the time so he would not even realize this power that was given to him.

"THE CHIDUSHEI HARIM EXPLAINED THAT ON PURIM THERE IS A LAW THAT "KOL HAPOSHET YAD NOSNIN". ANYONE WHO ASKS YOU HAVE TO GIVE. THIS IS TRUE ALSO REGARDING PRAYING, WHEN WE DAVEN TO HASHEM HE HAS TO ANSWER OUR REQUESTS. SO TO COUNTER THIS UNBELIEVABLE POWER OF PRAYER, THE CHACHOMIM MADE THE LAW OF DRINKING ON PURIM SO THAT WE DON'T USE THE DAY FOR PRAYING FOR THE WRONG THINGS. THE CHIDUSHEI HARIM CONTINUES THAT IF SOMEBODY FEELS THAT HE WANTS TO BE SMARTER THEN THE CHACHOMIM AND HE WON'T DRINK AND WILL SIT AND DAVEN ALL DAY LONG, HE IS WRONG FOR NOT LISTENING TO THE CHACHOMIM."

THERE IS A MISHNA IN MEGILLAH THAT SAYS "EIN BAIN ADAR RISHON L'ADAR SHENIE ELE KRIAS MEGILLAH UMATONAS LEVYONIM BILVAD"; THERE IS NO DIFFERENCE BETWEEN THE FIRST ADAR AND THE SECOND ADAR ONLY THAT YOU CAN NOT DO YOUR OBLIGATION OF READING MEGILLAH AND PRESENTS FOR THE POOR.

THE POWER OF PRAYER REMAINS EXACTLY THE SAME; HOWEVER, BY THE FIRST ADAR THE RABBIS DID NOT MAKE AN OBLIGATION TO DRINK.

SO HERE WE HAVE A DAY THAT HAS THE TREMENDOUS POWER OF PRAYER AND THE CHACHOMIM DID NOT COUNTER IT WITH AN OBLIGATION TO DRINK.

LET US USE THIS FRIDAY TO DAVEN TO HASHEM FOR ALL THE RIGHT THINGS, KLAL YISROEL IS LIVING THROUGH DIFFICULT TIMES AND THERE ARE MANY THINGS TO DAVEN FOR...WE SHOULD BE ALL BE ZOCHE TO SEE MOSHIACH BMIHERA BYOMEINU.

THIS SHOULD BE A ZECHUS FOR THE NESHAMA OF MOSHE DOVID BEN PINCHUS DOV, HIS NESHAMA SHOULD HAVE AN ALIYA.

Geulah through Kiddush H-shem

From today's Hakhel email:

Special Note Three: The following is an extremely important excerpt from the Sefer Geulah B’Rachamim by Rabbi Pinchas Winston, Shlita. For further information on how to obtain this special Sefer, one may contact www.thirtysix.org

“The Jewish people are on a mission and it can be summed up in two words: Kiddush Hashem, to sanctify the Name of Hashem. This is not just something we do on the side, something that is supposed to result from everything we do, whether alone or in public. Rav Papa asked Abaye, ‘Why is it that for the former generations miracles were performed and for us miracles are not performed? It cannot be because of their learning, because in the years of Rav Yehudah, their learning was confined to Nezikin, and we learn all six orders. And yet, when Rav Yehudah took off one shoe [during a drought on a fast day], rain used to come. We torment ourselves and cry loudly, and no one pays attention to us!’ He answered, ‘The former generations used to sacrifice themselves for Kiddush Hashem; we do not sacrifice ourselves for Kiddush Hashem’ (Brochos 20a). What does it mean to sanctify the Name of Hashem? There are many ways to do it, but they all result in the same thing: more of Hashem’s Presence in Creation. The opposite term, ‘Chillul Hashem,’ the profanation of Hashem’s Name, comes from the word ‘challal,’ which means a ‘void.’ Something that profanes Hashem’s Name has the impact of making Creation somewhat void of the Presence of Hashem, the extent to which depends upon the severity of the Chillul Hashem. Kiddush Hashem has the opposite effect, by drawing more Divine Light into Creation, thereby making the Presence of Hashem more pronounced. That’s why a Kiddush Hashem can occur even when a person is alone, and no one else is around to witness it; it will still impact Creation in a positive way. The longer the Jewish people remain in exile, the more we begin to mimic the host nations amongst whom we live, blurring the distinction between Jew and gentile. Eventually, our actions, even as Torah Jews, may fall into the category of those which are acceptable by world standards, but not by Torah standards, resulting in a Chillul Hashem, and sometimes, severe ones. This is very dangerous for everyone. Reducing the Shechinah in Creation, L’havdil, is like not keeping up sanitary conditions in a hospital--unhealthy stuff fills the void, endangering the lives of everyone. The more Creation becomes void of the Presence of Hashem, the more spiritual impurity fills the void, corrupting man and Creation, a situation that Heaven will put up with for only so long. We’ve seen what results when we cross that line. As the Gemora says, doing that which sanctifies the Name of Hashem brings special Divine Providence, anything from success in business to good relationships, to, perhaps, personal salvation from a life-threatening circumstance. Aside from being a Torah mitzvah, it is a wise step in the direction of the Final Redemption.”

As we continue through this auspicious time, let us purposefully do all that we can…to bring us to that Final Redemption!

Adar, Increasing Simcha, Bitachon, Kiruvim

From today's Hakhel Email:

Special Note One: Now that we are at the third day of Adar Rishon (!), we are reminded of the words of Rav Dessler, Z’tl in Michtav Mai’Eliyahu (Volume 2, p.123). Rav Dessler teaches that just as there are stages in the aveilus of Av beginning with Rosh Chodesh --which climax on Tisha B’Av, so too is there an increase in the Simcha one is to feel as he moves daily through Adar- reaching a pinnacle on Purim and Shushan Purim. This avodah is not something that one waits until the last moment with. This year, with the extra month of Adar, a person is given more and greater opportunity to develop this joyfulness. A person’s joy is never marked by a one-time chuckle at a joke or one-liner, but at the Simcha of one’s relationship with HaKadosh Baruch Hu, as the world turns on the axle of His Hashgacha Pratis over someone.

In connection with this fundamental point, we received the following correspondence from a reader: “HaRav Avrohom Schorr, Shlita just explained at his Rosh Chodesh Adar Seudah that the Sefer Chovos Halevavos writes that one who trusts Hashem, i.e., a Ba’al Bitochon, is always BeSimcha. It follows that if one wants to be Marbeh Besimcha, it would mean that he should work on increasing Bitachon (such as by studying the Chovos Halevavos Sha’ar HaBitochon) in Chodesh Adar”.
Hakhel Note: The Sefer Orchos Tzaddikim, which consists of 28 Sha’arim or Chapters, each of which is named by and describes a particularMidah, also contains a discussion of Bitachon--can you guess the name of the Sha’ar--the topic, in which the discussion of Bitachon is contained? Let us get the message from these most classic of Seforim--and let us use this precious time period to expand our Simcha horizons!


Special Note Two: Rabbi Eli Mansour, Shlita brings Chazal who teach about how the Yetzer Hora operates: “HaYom Omeir Lo Aseh Kacha, U’lemachar Aseh Kacha--today the Yetzer Hora says ‘do this’ and tomorrow ‘do this’. Why is the same term--do this today, do this tomorrow used? Rabbi Mansour beautifully teaches that the tachlis of the Yetzer Hora is to keep you at status quo--whatever you are doing today--do it tomorrow. Don’t grow, don’t become better, don’t get anywhere in life. You are five minutes late every day to Shul, that’s just fine--keep it like that; you don’t have time to go over the Parsha--hey, you did that when you were younger, no need to start something new now; you sometimes lose yourself--that’s good, you have to every once in a while--keep it up. Our task in life is to fight him at his “Kacha’s”--just do it and do it again. We have to become better than yesteday--and not allow yesterday’s Kacha in!
Hakhel Note : Rebbe Yisroel Salanter, Z’tl, explains that the Keruvim had the appearance of children--for us to realize that in our relationship with Hashem and with others we should view ourselves as children--not stuck in any kind of bad habit or rut--and always willing to try something new, always trying to explore--to get up and grow. Let us be guided by the light of doing more than in the past, doing Yoseir MiMah She’Hayisi--not being a Kacha Jew--but being like the Keruvim --better today than the day before!