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!

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!

Rejoicing with H-shem at the Geulah

I just saw this email from Praying with Passion - a beautiful series on the whole but these are such uplifting insights - and exactly focused on the topic of this blog that I had to share them:

PRAYING WITH PASSION- Issue #79
Tefillah Focus Of The Week:
הללוי-ה שירו לה'Rejoicing With Hashem

הללוי-ה, שירו לה' שיר חדש, תהלתו בקהל חסידים. ישמח ישראל בעשיו, בני ציון יגילו במלכם. יהללו שמו במחול...Meaning:(The simple translation of the prayer):
Hallelu-kah! Sing to Hashem a new song, let His praise be in the congregation of the devout. Let Israel exult in its Maker, let the children of Zion rejoice in their King. Let them praise His name with dancing...
Word to the Wise (Meaning within the word):
תהלתו בקהל חסידיםWho is the verse describing when it says, תהלתו בקהל חסידים, “Let his praise be in the congregation of the devout ones?” Sforno (Tehillim 50:5) explains that this refers to those who hold onto the Torah and mitzvos in exile. Upholding the Torah and mitzvos when we see Hashem’s open loving-kindness and compassion conforms to our sense of fairness and justice. However, in exile, Hashem’s loving “hand” is often times hidden. חסידים refers to those who preserve their bond with Hashem despite the hardship of exile, to those who have served Him and clung to Him for so long. To love Hashem in such a difficult situation is considered as going “above and beyond,” which is the definition of an act of piety.
One summer day in 1941, before the enemy took them all away to be killed, Rav Elchonon Wasserman addressed fellow townspeople in the courtyard of the home where he had been staying. Rav Elchonon spoke quietly and calmly as was his practice. Not even the sound of his voice was changed; on his face was his customary earnestness.
‘In Heaven it appears that they deem us to be righteous because our bodies have been chosen to atone for Jewry. Therefore, we must repent now, immediately. There is not much time. We must keep in mind that we will be better offerings if we repent. In this way, we will save the lives of our brothers and sisters in America. Let no thought enter our minds, G-d forbid, which is abominable and which renders a [sacrificial] offering unfit. We are now fulfilling the greatest mitzvah.’
Theme: (An essential concept of the prayer):
The Jewish people, who have been loyal to Hashem throughout the exile, will rejoice with Him when the times of Moshiach arrive.

Insight: (Deeper meanings of the theme):

In Hashem's PresenceThis mizmor, שירו לה’ שיר חדש refers to the future, when the final redemption comes. This is hinted with the word ישמח which contain the same letters as the word משיח (Siddur HaYavetz). As the verse testifies, when the final redemption is upon us, ישמח ישראל בעשיו, the Jewish people will rejoice with our Maker, just as a child delights with his father’s presence after a prolonged absence. The rejoicing will not come simply in response to the abundance and delicacies of the redeemed world, but rather, our joy will be in the revelation of Hashem’s presence and the establishment of His rule over the world.
Shlomo HaMelech (Koheles 7:2) teaches: “It is better to go to a house of mourning than to go to a house of feasting (for that is the end of man) and the living should take it to heart.” The simple meaning of this statement is that this brush with mortality motivates the visitor to examine his priorities. However, there is a deeper, core lesson in the prayer one says upon departing from the mourner, “May God comfort you among the rest of the mourners of Zion and Jerusalem.”
In effect, one tells the mourner that his sadness is shared by the entire Jewish people. All Jews have lost the comfort and security of living in the presence of our Beloved One. From that loss, all other losses unfold. One who understands the deeper meaning of this prayer will indeed feel spurred to re-order his priorities, not only because life is so short, but more so because he will be motivated to do whatever is necessary to hasten the day when the Shechinah’s full presence is restored, the day when all sorrows will end, when we will rejoice with our Maker.

Visualize: (Images that bring the prayer to life):
Coming HomeA young father begins a new business that requires him to travel abroad for six weeks. Each day, the children ask their mother, “When is Daddy coming home?” She keeps assuring them that he will indeed return. They are too young to understand weeks and months, but she does her best to keep their hopes up.
Finally, the big day arrives. The children’s father walks through the door and his children leap into his arms. Soon, he is pulling a wide variety of fascinating gifts out of his bags – dolls, toys, candies and jewelry of every description. The children are nearly drunk with delight as they examine their new treasures. But when their father heads into the kitchen to get some refreshment, the children drop their toys and run after him. Now that they’ve got him back, there’s nothing they want more than to be near him.
In the same way, when the Jewish people are once again able to experience Hashem’s closeness, the physical bounty inherent in redemption will be only a side-benefit. Basking in Hashem’s presence will be our greatest joy. The peace and plenty we will enjoy will only exist to free us to expend all our energy in connecting to our Father in Heaven.

Try This:
Imagine that everything you need for your physical well-being and happiness is right at your fingertips, and that you do not take it for granted. Each and every gift is a constant source of delight and gratitude to Hashem. Imagine that full, contented feeling – the feeling of living in a redeemed world – when you say the words: ישמח ישראל בעשיו.

Geulah Every Day!

From today's Hakhel email:

Special Note Two: We now reach the Seventh Bracha of Shemone Esrei--Re’eh (Na) Veanyeinu--the bracha of Geulah! HaRav Yonasan Eibeschutz, Z’tl, in the Sefer Ya’aros Devash, provides important guidelines and guidance in this bracha. “In this Bracha, one should daven for Geulas Yisroel--not because we will then be the princes of the land and leaders of mankind, which will in fact be the case, but rather so that we can once and for all finally attain Shlaimus and bring an end to Chillul Hashem--as it is permanently replaced with Kiddush Hashem--and this is what we mean by U’Ge’alainu Meheira LeMa’an Shemecha. We should also have in mind that even if we are not worthy of being saved--Hashem can act through his Great Mercy by miracle--outside of and beyond teva-- to redeem us even if we are undeserving--and this is the essence of Ki Go’el Chazak Atta.” HaRav Eibeschutz concludes that even if one did not see the Ultimate Geulah today, he must recognize and appreciate that EVERY DAY we are redeemed from enemies--some more overt, some less overt, who seek to harm, hurt and destroy us in any way they can devise--and Hashem saves us from their designs. This is why the bracha concludes in the present tense--Go’el Yisroel--because we truly experience Geulah every day--and should show our appreciation to Hashem for it. Indeed, it may very well be that if we properly recognize Hashem’s great graciousness to us in our daily Geulos--we can be zoche Middah KeNegged Middah to the great and final Ge’ulah--speedily and in OUR day!

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.

Pesach and Geulah

From today's Hakhel email:

Special Note Seven: The Vilna Gaon and the Maaseh Nissim Haggadah teach that the Geulah from Egypt was called “Chairus Olam--eternal freedom”--because the Geulah of Egypt was the root of, and source for, all future Redemptions. When one does Teshuva, he must always look back to the source, to the beginnings, of the avaira in order to uproot and destroy his connection to it. Similarly, when yearning for our own final Geulah, we must study and review how our initial Geulah came about and what happened--in order to properly connect to it. This being the case, one can never learn enough of the Haggadah, its discussions and its teachings. While intellectually one may know the ten Makkos by heart (including details from the Medrashim), shoot off the four reasons that we were redeemed, or list in perfect chronological order the Mitzvos we have on the Seder night, this is simply not enough. Even if we “know it all”, we must come back year after year to the same concepts, the same lessons, and even to the same words, so that we continue to emotionally internalize Geulah through continuously developing a greater spirit of faith and belief in Hashem within us (See Michtav M’Eliyahu, Volume 4, Page 249). The night of the Seder, with the uplifting four kosos, the Matzoh, the paradoxical Korech, the amazing Haggadah, and the unrestrained Hallel, is given to us by Hashem to continuously expand this spirit of Cheirus Olam within us.

As we move closer towards the Seder, our heightened feelings and awareness of Geulah should move us towards a greater appreciation of Cheirus Olam. As we study the Haggadah and its various interpretations, we should literally feel energized, elevated and uplifted. One should be ever on the real alert to apply the Haggadah’s teachings to our current Golus, and to our anxiously anticipated and awaited Geulah--may it come speedily and in our days. Remember this key phrase as we steadily rise to the occasion of Pesach--it is Cheirus Olam!!

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!

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!

More Things to Bring the Geulah

Some more Hakhel notes about Achdut, avoiding strife, sharing/teaching Torah, giving the benefit of the doubt, etc.

Special Note Two: As we continue with reflection upon how a Torah Jew leads his everyday life, we received the following comment from a reader relating to how lay people should view the Rabbinic discussion on the anisakis worm found in some commonly used fish: “Two comments regarding the fish issue: Firstly, it is common to have contemporaries differ on many Halachic issues. For example, is a tea bag allowed on Shabbos in a kli shlishi? Some authorities say that it is permitted, and others, say that it is prohibited M’Doraisa. This should not be and is not a cause of feud. Secondly, it is common throughout Chazal that contemporaries have a difference of opinion on what a senior godol actually said or says. For instance, in the Gemora there are differences of opinions as to what a particular Tanna or Amora actually said. Sometimes situations are clear, and sometimes they are not. Each side may be certain of its viewpoint, but no unanimous opinion may exist. Unfortunately, sometimes the facts cannot be determined to everyone’s satisfaction, for whatever reason, whether or not we understand it and whether or not we are frustrated by it. This, however, should not lead to any sort of animosity or tension. For example, on any given P’sak of the previous Gadol Hador, R’ Moshe Feinsten Z’tl, all may understand it in the same way, and yet on other of his Psakim some may differ on understanding what the Godol’s intent was (or is, when he was alive). Let a person ask his own Rav what he should do. Remember it’s almost Elul, let's Dun Lkaf Zchus so that Hashem can reciprocate to us!”

Special Note Three: At yesterday’s Hakhel Shiur, Rabbi Ephraim Shapiro, Shlita, brought a tremendous thought from the Radomsker Rebbe, Z’tl. The Pasuk in Shir HaShirim teaches “Hasheme’ini Es Koleich Ki Koleich Areiv--I want to hear your voice, for your voice is Areiv.” The Rebbe taught that Hashem will listen to our voice in prayer--when we have Arvis--a sense of unity, responsibility, and feeling for each other. Rabbi Shapiro said that every evening before going to bed, a person should ask himself: “I davened Shacharis, Mincha and Ma’ariv--but, did I daven Arvis?”

In a very similar vein, he taught that Yaakov Avinu told Yosef to go investigate “Shlom Achecha, V’ Es Shlom Hatzon.” Why did Yaakov Avinu mention both of these as separate entities and investigations--what was he emphasizing? He was telling his descendants forever thereafter that unlike sheep whose main concern is to ensure that they have grass for themselves wherever they go, we are to look out for the welfare of our brethren--which is a wholly different approach to life. If we truly appreciate the infinite gift that we possess as Torah Jews, then it should be in our nature to help those around us spiritually as well. This is the “Shlom Achecha that Yaakov Avinu bequeathed to us. In a beautiful interpretation of Rebbe Yochanan’s teaching in Maseches Avos (last week’s Perek 2:9--and our lesson for the week). “Im Lamadita Torah Harbeh Al Tachazik Tova LeAtzemicha--if you have learned much Torah, do not hold the goodness to yourself,”--“Ki Lechach Notsarta-- for it is for this reason--sharing that goodness with others--that you were created!” For further information, see http://www.kiruv.com/. As Rabbi Shapiro suggested, if a person would spread his goodness to even only one other person, couple or family, he will have accomplished a great and eternal purpose in life!

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!