Why the Earthquake and How it's Connected to Galut and Geulah

Some informative info from Hakhel today:

Special Note Two: Many along the eastern coast of the United States experienced the awe of a relatively gentle earthquake yesterday. What was all the quaking about? We remind ourselves of Chazal (Brachos 59A), who teach that an earthquake is Hashem’s expression of Tza’ar over our continued Galus, and the troubles and distresses we must endure in exile. The Gemara there explains that the earthquake occurs as a result of one of several possibilities: either Hashem’s ‘two tears’ that He sheds (over our physical and spiritual suffering), or His ‘hands clapping’ over our frustration, or His ‘sighing’, or His ‘kicking’ the rokia, or ‘His forcing his feet’ under the Kisei HaKavod--each being different expressions of love and concern that Hashem has for us in this Galus--and intended to remind us that there is an END to this GALUS--as although Hashem finds this journey absolutely necessary for us--it is nevertheless both disappointing and reprehensible to Him--so much so as to warrant an earthquake to the world at large. With this in mind, we now continue with our focus on the Fourteenth Bracha of Shemone Esrei--Binyan Yerushalayim. In the Bracha, we first ask that Hashem bring his Shechinah back to Yerushalayim. Only then, do we continue with the next step of our plea--U’Vnei Osah BiKarov BiYameinu Binyan Olam. With these words, we ask that it be Hashem Himself who rebuilds Yerushalayim--so that it stand permanently (unlike the first and second Bais Hamikdash eras, when human were involved in the building and which were only temporary). Fascinatingly, HaRav Chaim Friedlander, Z’tl, points to the words in Nacheim --Ki Atta Hashem BaAish Hitzata U’VaAish Atta Asid Levnosa…Hashem You destroyed it in fire and with fire You will build it, as well. We don’t know very well how to build a city with fire--Hashem does. The Ramchal actually explains that there is a deeper concept that lies here as well: It is not only that there will be a Yerushalayim above and a Yerushalayim below, but that the new ‘rebuilding’ will include Ruchniyus from above coming down to connect to the Ruchniyus below. Thus, although there will be a semblance of physical walls around, the Ruchniyus of the heavens above will actually have a place in this world. We then specifically ask that this incomparable and eternal rebuilding occur B’Karov B’Yameinu. HaRav Friedlander notes that there are two concepts here. First, we would like it to happen B’Karov--in the immediate future. Even, however, if it does not occur this hour or this day, we still plea that it happen B’Yameinu--in our days while in Olam Hazeh!

Rebuilding the Beit Hamikdash from the Foundation

Great insights from Hakhel re Rav Schwab on building Yerushalayim!

Special Note Five: In his explanation of the Siddur (in the monumental work HaRav Schwab on Prayer, published by Artscroll), HaRav Schwab, Z’tl, asks why the brocha of “VeLirushalayim Ircha” begins with a Vav (“And”). What is the meaning of “And” here--to what is the beginning of the bracha connecting? HaRav Schwab suggests that the Vav alludes to the Yerushalayim Shel Ma’alah, where thousands, and perhaps millions, of Tzadikim who hoped and prayed for the rebuilding of Yerushalayim over the past 2,000 years now reside. When the time comes for Yerushalayim to be rebuilt, these neshamos will experience it B’shamayim together with the people who are physically experiencing the rebuilding here on earth. Moreover, HaRav Schwab teaches, although we do not really understand what it means at this time, Chazal teach that Hashem will return to the Yerushalayim Shel Ma’alah only after He has returned to the Yerushalayim Shel Matah, for He has been “absent” from the Yerushalayim Shel Ma’alah since the Churban, as well. We are thus mispallel for Hashem to return to both cities of Yerushalayim.

HaRav Schwab concludes his explanation of the Brocha with the following comforting words:

“Just as a deep foundation must be placed in the ground before a very large structure can rise, so, too, have the historical events of the Galus been the foundation for the rebuilding of the future Yerushalayim. Our entire Galus experience--and it is longer than we have hoped and thought it would be--is the deep, dark, underground pit into which the foundation of the future city ofYerushalayim is being placed. This can be compared to a construction site of a large building, which is enclosed by a wall. If a man manages to peek behind that wall, all he will see is a huge hole in the ground for the foundation. The higher the planned structure, the deeper the foundation must be. However, eventually the structure will begin rising above the wall until it reaches its completion. Similarly, HaKadosh Baruch Hu, the Boneh Yerushalayim, has been digging the foundations of the future Yerushalayim ever since the Churban Bais HaMikdash, and the rebuilding process has never ceased throughout the Galus. At the time of Bi’as HaMoshiach, the structure will be completed.” May it be speedily and in our days!

Bringing Back the Lost Tribes in Time for Geulah!

An encouraging note from Hakhel:

Special Note Four: We continue with our focus on the Tenth Bracha of Shemone Esrei--Teka B’Shofar. The Sefer Seder HaYom writes that there is something very special about this Bracha that goes even beyond the previous Bracha of Go’el Yisroel, in that we ask for redemption not only personally and in our current situations and environments--but this time we seek “Hashkeit U’vitcha B’Artzseinu Ka’asher Batechila”--for us to return to our original wholeness and wholesomeness as we existed when the Bais HaMikdash was first built. This means (as is brought in the Siddur HaGra) that we are davening here that the Aseres HaShevatim, part of whom disappeared into the dark mountains, and part of whom disappeared beyond the Sambatyon River, will be brought together with us once again. Even those who are “Nidchei--dispersed or pushed away, will be brought back together! Fascinatingly, the Seder HaYom adds that the term Yisroel, the last word of the Bracha, does not only refer to the people of Klal Yisroel, but to Yaakov Avinu, known as Yisroel. How?! Yaakov had three sons, each in a different kind of Golus--Yosef, who everyone had given up on; Shimon, who was alone and in trouble; and Binyomin, for whose life he very much feared. It is from and for all of these different types of Golus that we daven--so that we can come back B’Simcha Gedolah from each and every kind of Golus--to a united Geulah! Remember--M’Kabeitz Nidchei Amo Yisroel!

Response to Recent New York State Vote

Great chizuk from today's Hakhel email once again:

Special Note One: We all face the shame and ignominy of last week’s vote by the New York State government. It is no secret that this disgrace took place in a state where a good part of the Jewish World (and even Torah world) reside. Woe to us who live in a generation in which immorality is legislated. The same actions listed as crimes in the State penal codes a few short years ago have become legalized and even legitimated in a hideous and dreadful way--utilizing the term of marriage--which to us is synonymous with holiness. Indeed, the Torah sternly warns us KeMa’aseh Eretz Mitzraim ...U’CheMa’aseh Eretz Canaan Lo Sa’asu--do not follow in the immoral acts of Mitzraim and Canaan (Vayikra 18:3)--and this teaching is so essential and core to our belief that Chazal instructed us to read this Parsha as the Kriyas HaTorah at Mincha on Yom Kippur itself. So what are we to do now? Should millions of Jews put up “For Sale” signs in protest and to avoid c’v any other Sodom-like repercussions. As we look at the horrible galus around us, we realize that there is no where to find refuge among the nations--as they spiral downward in morality and decency. This should certainly serve as one more important reminder to us to daven deeply and well f or Ge’ulah. As we had asked HaRav Yisroel Belsky, Shlita after the 2001 WTC Massacre--what should we be davening for--for things to get back to normal? He responded--Yes--that is exactly what we should be davening for--AND NORMAL TO US IS FOR THERE TO BE A BAIS HAMIKDASH AND FOR US TO BE IN OUR LAND. As we shudder over these events--we should, we must be moved to more Kavana in the brachos of Geulah in Shemone Esrei--where we can find the true answers to this untenable situation. To demonstrate how powerful Tefillah is --we need only look at last week’s Parsha. Regarding the congregation of Korach, Moshe Rabbeinu had to ask Hashem Ahl Teifen El Minchasam--do not turn to their offering....Would there be any thought that Hashem would pay any heed to their scandalous, scoundrel activity?! Yes, the commentators explain--Hashem pays attention to sincere requests. There is something else we can do--a suggestion given to us by a concerned Rav. He noted that this act of Government is an act of impurity, of defilement. What we should do, in turn, is with every small act that we do TRY TO ADD TAHARA into the world. Our dedication to Shemiras Ha’Ainaim, to Tznius (both men and women), to not going after the Chukos HaAkum in attitude, style, dress and thinking is our demonstration that even if we are not physically moving far away from the repulsiveness--in our mindset, in our everyday thinking and way of life--it and they are as far away from us as the North or South Pole. We are so far removed from them--that THEY are in Sodom, and WE are together with Avrohom Avinu--spiritually and thoughtfully with HaKadosh Baruch Hu. Our goal then is to add Tahara--by remembering that we will lead our lives with circumspection, with dveikus, with care.

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.

Asara beTevet, Teshuva, 8 Tevet, 9 Tevet etc.

From today's Hakhel email:

Special Note Three: Today is the eighth day of Teves, the tragic day upon which the Torah was translated into Greek, the Septuagint, which is marked as a Ta’anis Tzadikim (Shulchan Aruch Orach Chaim 580:2). For further detail on the tragedy of the Septuagint, we refer you to the Sefer HaToda’ah, translated into English as The Book of Our Heritage (Feldheim), by Rabbi Eliyahu Kitov, Z’tl.

Tomorrow, the ninth day of Teves is actually also a Ta’anis Tzadikim, for it is the Yahrtzeit of Ezra HaSofer (see Shulchan Aruch, Orach Chaim ibid., Mishna Berurah seif katan 13). As a zechus for Ezra Hasofer, one can review the Takanos that Ezra instituted, as described in Bava Kamma 82A.

These two days are then followed by a third Ta’anis, Asara B’Teves, which is observed by all.

The Chasam Sofer in a Drasha that he gave on the eighth day of Teves (approximately 200 years ago) suggests that after the 70-day period of mourning in Egypt ended for Yaakov Avinu, the Bnei Yisroel traveled to Eretz Canaan and eventually buried Yaakov Avinu--on Asara B’Teves. The date of Eisav’s death is then--yes, Asara B’Teves, as well.

There is much to learn from the Chasam Sofer’s conclusion in our observance of Asara B’Teves. After all, Ma'aseh Avos Siman L’Bonim--that which occurred to our forefathers is a sign for future generations. Firstly, Chazal teach us that “Yaakov Avinu Lo Mais.” That is, even though it may appear to us that Yaakov passed away, in fact, he lives on--most certainly so in spirit. We, too, having experienced the devastating blow of the events of Asara B’Teves more than 2,500 years ago have not rolled over and died as scores of other nations have in the meantime. Moreover, what ultimately happened on Asara B’Teves was the death of Eisav. This, the Chasam Sofer writes, is symbolic of Asara B’Teves in the end being turned from a date of sadness to a day of “Sasson V’Simcha”--joy and happiness.

The missing link to bring us to what Asara B’Teves is supposed to be is Teshuva. We all know that this is the shortest fast of the year, so it should be the easiest. That is a gift in and of itself. However long or short the fast is, in order to be meaningful, it must be accompanied by Teshuva. We must do something. We must make a move to revitalize Yaakov, and to once and for all, put Eisav away.

One suggestion may be to take out your Vidui booklet, or other Rosh Hashana/Yom Kippur reminder. We especially note that Asara B’Teves is “Asiri Lakodesh”--the next tenth day in a series of ten day periods since Yom Kippur--an especially auspicious day for personal improvement!

One final, but important comment: Rashi explains that when Yosef and Binyamin fell on each other’s necks in last week’s Parsha (Bereishis 45:14), it was to symbolize the destruction of the two Batei Mikdashos, and the Mishkan of Shilo, which were located in their respective territories in Eretz Yisroel. The Avnei Nezer explains that the “necks” symbolize the Bais HaMikdash and the Mishkan, because just as the neck connects the head (which is the resting place of the soul) to the rest of the body, so, too, does the Bais HaMikdash (and the Mishkan) fully and finally connect our physical lives to our spiritual existence. When we yearn for the Bais HaMikdash, we are yearning to connect our corporeal life to the highest spiritual plane it can achieve. By endeavoring to make a brocha (the spiritual) over food (the physical) properly, we demonstrate that we are sincerely preparing for--and awaiting--the day when we truly can connect our bodies to our souls in the most absolute and outstanding way that we can!

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!

Keeping our Focus on Geulah and the Beit Hamikdash

Sorry I haven't posted anything in awhile - here are some important ideas about why it's necessary to go to the Beit Hamikdash and to keep our longing focused on what good we have to look forward to once we have it!

Special Note One: In last week’s Parsha, the Torah teaches us that, once we come to the Bais Hamikdash, we will no longer be allowed to behave like the other nations who build altars and sacrifice wherever they may be. Rather, we will have only the Mizbeach in the Bais HaMikdash with which to offer Karbonos to Hashem (Devorim 12:13, 14). At first blush, this is difficult to understand. After all, “Meloh Kol Ha’aretz Kevodo--Hashem’s glory and presence is everywhere.” Indeed, another way we refer to Hashem is HaMakom--because He is everywhere. If so, why can’t we come close to Him with a korbon anywhere? Moreover, what does the Jew in Bavel, in Finland, in Manitoba, in Buenos Aires or even in Tel Aviv do--he can’t be in the Bais Hamikdash in an instant. Why can’t he grow spiritually with a spiritual tool in his own backyard? It would seem that for all that would be gained with your own local connection to Hashem, the Torah is teaching us that more would be lost. As Tosfos (Bava Basra 21A) teaches on the pasuk “Ki MiTzion Taizeh Torah...”--it is only in the hub of the universe--in Yerushalayim and the Bais HaMikdash--that we could achieve the Yiras Shomayim that we needed to reach our true spiritual potential. The daily open miracles, the tzidkus and chochma of the Kohanim, the Neviim who lived there, the union of thousands and tens of thousands daily who had come for one purpose--to elevate themselves, was simply incomparable. Getting used to anything less would simply fool the person into complacency and into not reaching his potential. There is at least a dual lesson here: First, we must appreciate our Mikdash Me’at--our Shuls--for providing us with at least a reflection of this--the Rav, the Maggidei Shiur, the place where we come together to daven, learn, and join together in chesed activities. Second, we must recognize how far we are from reaching the potential that lies dormant within us simply because we have no Bais HaMikdash. LeHavdil, imagine a champion swimmer who has only a small pool in the backyard of his attached house to swim in; consider how the educated lament over the overwhelming number of brain cells that are not utilized in a person’s lifetime. Then think about what your life would be like--how it would be changed--with just a few visits to Yerushalayim. Isn’t it worth some serious davening over? The Parsha is reminding us!

Additional Note 1: Rabbi Heshy Kleinman, Shlita, reminded us of the following lesson-for-us-all (originally presented in Reb Shraga Feivel, by Yonasan Rosenblum (Artscroll p.110)):

“One day Reb Shraga Feivel Mendlowitz was teaching Tehillim, whose subject is the Jew’s eternal pining for return to Jerusalem and the Temple that once stood there, “Nichsefa V’Gam Kalsa Nafshi--My soul yearns, indeed it pines for the courtyards of Hashem (Tehillim 84:3).” When he reached the next Pasuk, “Gam Tzippor Matza Vayis…--even the bird finds a home, and the free bird its nest,” the tears ran down his cheeks, as he lamented, “Everything has its place--except for the Shechina (the Divine Presence), which remains in exile.”

When we recite the many brachos in Shemone Esrei three times a day relating to Galus and Geulah, when we recite the words “Ki LiShuasecha Kivinu Kol HaYom,” we should at least be moved to think about what we really need--and how desperately we need it! Are we no less Jews than HaRav Shraga Feivel? Let us move ourselves in the same way he did--by simply taking a moment of reflection to think about it! As the Mesillas Yeshorim (end of Chapter 19) teaches, our thoughts, our feelings, our prayers and our yearnings, mean very much in Shomayim, and it is our great obligation and privilege to bring ourselves, K’lal Yisroel, and the World--to where we are supposed to be!

Additional Note 2: May we suggest that you make a list of twenty things that would change for the better if Moshiach came and the Bais Hamikdosh was rebuilt? Remember, when we fervently daven for the binyan Bais Hamikdosh, we are not just davening for the return of one holy and glorious building. After studying our list, we will recognize that the kavana we have when we daven for binyan Beis Hamikdosh should be enormous…and hopefully it will be!

Every Day's a New Day, Every Time H-shem Creates It :)

(and loves us too but then the title would be a bit long. Sorry I couldn't resist :). But seriously, here is a beautiful insight from today's Hakhel email about why we age, bechira and H-shem renewing the world each moment.

Special Note One: At a recent Hakhel Shiur, Rabbi Moshe Weinberger, Shlita (Brooklyn) asked why it was that Moshe Rabbeinu, although 120 years old, did not suffer from weakness or even dimmed vision--why did he not age like everyone else? He explained in the name of HaRav Hutner, Z'tl, as follows: In actuality, none of us should really age because Hashem is recreating us as he recreates the world and everything and everybody in it every millisecond. We should really always stay young because we are always fresh and new. If we were to be immune to the effects of age, however, we would lose our bechira chofshis--our free will--because the only way of our explaining our recurring agelessness is by the Creator recreating us. How then could we ever, ever sin?! Hashem therefore placed the 'natural' progress of aging into the world so that we could do battle with the Yetzer Hora, as we allow ourselves to forget about the constant re-new-al of the world, and the incredible Yad Hashem in every fraction of time in world history. Moshe Rabbeinu, because of his closeness to Hashem, because he was as the Torah describes "Bechol Baisi Ne'eman Hu", did not need to be subjected to the ruse of aging. He truly lived in the real world--the world in which Hashem was the essential and integral part of every moment and every place. In the Bais Hamikdash, we likewise experienced the Lechem HaPonim which was baked on Erev Shabbos, put on the Shulchan on Shabbos afternoon about a day later while still piping hot, and removed and consumed a full eight days later--the next Shabbos--still piping hot! An unbelievable miracle? Not exactly, if you realize that in reality prepared food should stay piping hot as it is being re-heated every moment once baked or cooked. The Lechem HaPonim, then, like Moshe Rabbeinu represents a dugma, a sample of the *real* ever-renewing world. With this thought in mind, we can understand something about Teshuva as well. We each have the opportunity to be like Moshe Rabbeinu (see Rambam in Hilchos Teshuva who actually compares us to Moshe)--we each have the opportunity of rebirth, of rededication, of renewal, daily--because we are granted new life from moment to moment as well.

Knowing that Hashem is with us and infusing us with the miracle of life all the time will help us better appreciate the Pasuk in this week's Parsha which teaches--U'vo Sidbak--one should cleave to Hashem--the source of your constant renewal (Devorim 10:20). Certainly, the claim of "Kochi Veotzem Yodi--my own power and prowess brought me to my position in life (Devorim 8:17)--flies so in the face of the truth--of Hashem's reality--that it becomes absurd and smirkfully amusing.

The more that we feel Hashem always with us, renewing us and invigorating us, the more we will be able to instill the freshness and newness in the Mitzvos we perform that they so rightfully deserve. This Shemone Esrei is not the same as the last, this Daf or this Pasuk is a new opportunity, this restraint from Lashon Hora is not simply a repeat of my last bout with the Yetzer. Just as today's life is a new wardrobe, a new gift, a new treasure separate and beyond that of yesterday's, so too are today's acts of patience, kindness, perseverance, resolve and love a new step and level beyond that of yesterday's as well. This is the real world--the world of truth--the world of Moshe Rabbeinu, the world of Teshuva. Breath in and breath out and feel your Maker's renewal. Then, through your own actions throughout the day, do your part to make the renewal meaningful, worthwhile, inspired...and alive!

Rebuilding and Rededication

Important thoughts for 4 Av from today's Hakhel Email:

Special Note Four: Today is marked on the Jewish calendar in an incredible way. On the Fourth day of Av, Nechemiah, the leader of the Jewish people who had returned from Galus Bavel, began to repair the broken walls of Yerushalayim. Indeed, portions of this rebuilt wall can still be seen today. The repair process took 52 days, and was completed on the 25th of Elul. Thus, the 'repair' of Yerushalayim began during the very Nine Day Period in which we commemorate and commiserate over its destruction and loss. It is no coincidence, as it never is, that those studying Daf Yomi, spent a couple of days beginning on *Rosh Chodesh Av* (and in Mesechta Shevuos of all places!) describing Nechemiah’s rededication of the Azara in the Bais HaMikdash at the outset of Bayis Sheni as well. There is no doubt that the time period we are in reverberates with our relationship to Yerushalayim and the Bais HaMikdash. It is up to us to steer it away from the direction of destruction and ruin and towards the course of an everlasting rebuilding and rededication.

HaRav Elyashiv, Shlita, makes a wonderful point in this regard. Chazal teach that when adding on to the Mikdash, one of the chapters of Tehillim that was recited was Tehillim Chapter 30, appropriately entitled “Mizmor Shir Chanukas HaBayis LeDovid--a song for the inauguration of the Bais HaMikdash by Dovid HaMelech.” We are all very familiar with this Kepital, for we recite it in Shacharis every morning, and daily on Chanukah when we also commemorate the rededication of the Bais HaMikdash. HaRav Elyashiv asks a stark question--after we recite the first Pasuk of Mizmor Shir Chanukas HaBayis--what does the rest of the Kepitel have to do at all with the Bais HaMikdash? Take a look at the rest of the Pesukim, such as “Shivati Eilecha Vetirpaeini--I cried out to You, and You healed me.” “Histarti Phanecha Hayisi Nivhal--You conceal Yourself, and I am confounded.” “Hashem Heyei Ozer Li--Hashem be my Helper.” In looking at the Kepitel, it appears to be a moving and personalized plea for Hashem’s help. But, once again, what does it have to do with the Bais HaMikdash?! HaRav Elyashiv answers that Dovid HaMelech truly felt that as long as the Bais HaMikdash was not in a position of great prominence--he himself was suffering, he himself was in anguish and incomplete. However, with a built Mikdash, he exclaims “He’elisa Min Sheol Nafshi--you have raised up my soul from the lower world!” This, then is Dovid HaMelech’s lesson to us from Tehillim Chapter 30. Because we lack the Bais HaMikdash in all of its splendor--we must inwardly feel the full measure of the Yiddish expression: “Se Gait Mir In Laiben--it troubles me terribly, it troubles me personally.” Please look at the Kepital again and envisage how your need for the Chanukas HaBayis bothers you as much as your own predicaments and circumstances, your own troubles and difficulties--and how the Chanukas HaBayis itself will usher in the utmost joy. Every time we recite this Chapter (for Nussach Ashkenaz it actually inaugurates the Pisukei DeZimra)--we should have in mind not only our own trials and tribulations, but also how much the absence of a Bais HaMikdash personally means--after all it is the Mizmor Shir Chanukas HaBayis. With this zechus of a true and proper recital of this Kepitel daily, we come to its the last, conclusory and climactic Pasuk--“LeMan Yezamercha Chavod VeLo Yidom, Hashem Elokai LeOlam Odeka--so that my soul might sing to you and not be still-- Hashem I will thank you forever!”

Visualizing the Beit Hamikdash

With the 3 weeks almost upon us, as we begin to decrease our joy and yearn for the Beit Hamikdash, it's a good time to visualize it in our davening and learn about it - so here is a great site I just heard about with links to places where one can learn about the details of constructing the Beit Hamikdash -
http://baishamikdosh.blogspot.com/
The reasoning for this being as follows (as quoted from the above site):
"Should the construction of My House be ignored because My children are in exile?"G-d declared: "THE STUDY OF THE TORAH'S DESIGN OF THE BET HAMIKDASH CAN BE EQUATED TO ITS ACTUAL CONSTRUCTION.Go, tell them to study the form of the Bet Hamikdash. As a reward for their study and their occupation with it, I will consider it AS IF THEY ACTUALLY BUILT THE BET HAMIKDASH!!!" (Yalkut Shimoni)

Thank you, Rabbi A for alerting me to the above site!

From Today's Hakhel Email, here is a discussion about visualizing the Beit Hamikdash in one's davening:
Special Note Four: In his classic commentary on the Mishna, Rabbeinu Ovadiah MiBartenura teaches that upon entering the Azarah, when bringing Bikkurim, one would recite the last Chapter of Tehillim (Tehillim 150)--“Halelukah Hallelu Kel Bekadsho.” In fact, we recite this very chapter daily as one of the climactic moments of Pesukei DeZimra. Why? Rabbi Shimshon Pincus, Z'tl, teaches that when reciting Pesukei DeZimra one should view himself as if he is in the Azara! We should not let the daily moment of our recital of this short but powerful Kepitel go by without visualizing our presence in the Azara--as we prepare to enter even further into the Bais HaMikdash, getting into the Heichal for Birkas Kriyas Shema...until we stand before the Kodesh Hakodashim itself as we recite Shemone Esrei. If we can begin to visualize ourselves in the Bais HaMikdash every time we daven Shacharis, coming closer and closer and closer to Hashem's Presence as we proceed through davening--we should naturally have a much easier time walking in, viewing and experiencing--and not only visualizing--the Third and Lasting Bais HaMikdash--may it come speedily and in *our* days!

Birkat Kohanim in the Days of Mashiach

This is from the Hakhel Email - what amazing hashgacha considering I haven't updated this in awhile and it goes right along with our topic!

Special Note Four: Let us take just one example of how everything will be different when the final Geulah comes. One of the vestiges of the service in the Bais HaMikdash practiced even today to some extent in Eretz Yisroel and Chutz La’Aretz is Birkas Kohanim, which we caught a glimpse of during Shavuos and in last week’s Parsha. The Mishna in Sotah (37B), however, provides a list of differences between the Birkas Kohanim as we know it today and the Birkas Kohanim in its pristine form in the Bais Hamikdash:
1. Outside of the Mikdash, they are three separate Brachos--whereas in the Bayis it is one uninterrupted bracha.
2. Outside of the Mikdash, the Shem Hashem is pronounced in the same manner as when we make all other brachos, whereas in the Mikdash the Ineffable Shem is used.
3. Outside of the Mikdash, Kohanim lift their hands to shoulder height, whereas in the Mikdash the hands are raised above their heads with the Shechina above their fingers.
Thus, even what we can do now will simply be performed on a more sublime and supernal level when the Bais Hamikdash returns. We have much to look forward to!