Seek the Shechina, Then Come to the Mikdash

I am remiss in not having posted anything in quite awhile. Here is a nice insight provided by today's Hahkel email:

And Shana Tova U'Metuka, Ketiva veHatima Tova if I don't "see" you before then - hopefully I will see you, literally, in Yerushalayim, in the event that Mashiach comes in the next few days!

Thanks for reading,
Esther Asna

a. We should try to remember that there are three elements to our lives--Bain Odom LaMakom, Bain Odom Lechaveiro, and Bain Odom LeAtzmo. We should definitely think about at least one aspect in each area in which to improve our lives in the coming year. In this way, our lives will simply become more complete. HaRav Yerucham Levovitz, Shlita makes a wonderful observation on the Pasuk we recently read in Devorim relating to the Bais HaMikdash: "LeShichno Sidreshu U'Vasa Shama--you shall seek the Shechina and come there [to the Bais HaMikdash]." HaRav Yerucham asks--shouldn't the Pasuk have read in the reverse--U'Vasa Shama, VeShichno Sidreshu...You shall come there and seek the Shechina?! The answer, HaRav Yerucham writes, is that the Pasuk is teaching us that we must FIRST seek the Shechina --and only if we first seek the Shechina do we take the SECOND STEP of coming to the Bais HaMikdash. It is the time now of LeShichno Sidreshu--to seek the Shechina through our introspection and improved thoughts, words and deeds. If we can do this, if we yearn to grow in Ruchniyus, we will be zoche to the great SECOND STEP of U'Vasa Shama--we will get to the highest places of Kedusha. What a great guideline in every life activity--LeShichno Sidreshu!

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!

Some Post Tisha B'Av Thoughts

Funny I hadn't posted anything in awhile so I realized I hadn't even looked at the Hakhel email yet from this past Thursday. As usual they have some inspiring insights. But it is amazing bc as I was reading #1 below I was like, wow, I had recently been thinking about a similar idea.

As we find ourselves in Galut (especially in Chutz LaAretz, I suppose) it can be really easy to lose ourselves in enjoying the weather and nature, etc. I realize it's important to appreciate all of our beautiful surroundings that H-shem created for us. But I think an important lesson of 9 Av is to not forget Yerushalayim and as pleasant as life in Galut can be in times this is not where we ideally belong and apart from being tzanua in general we can never "blend in with the surroundings" too much because we are B'nei Yisrael, H-shem's chosen nation. Let's try to remember on our own so we won't have to be reminded in any unpleasant way, or, better yet, let's do all we can to bring the Geulah! :) -EAC

From Thursday's Hakhel email:

1. The Kinnos are in disorder, with Kinnos about the Crusades interspersed among different Kinnos relating to Yerushalayim, the burning of Seforim and Yoshiyahu HaMelech, the Arzei Halevanon and children in exile, because, truth be told, our life in Galus is a life in disarray. Nobody really wants to live with his life turned upside down. We should pity those (and especially ourselves) who have gotten used to (and are actually content ) living in ephemeral conditions and unordinary circumstances. Every so often--look around at the non-Torah world around you and say--'No, this is not my world'.

2. Tisha B'Av is called a Mo'ed, for we 'meet' with Hashem on this day as well--the difference being that on the Yomim Tovim, the Moadim we meet with Hashem and He gives us a kiss, while on Tisha B'Av, we meet with Hashem and he gives us a potch. Both the kiss and the potch are given out of His love for us--one is to reward us and show us how much He appreciates us, while the other is to help set us straight (Telzer Rav). There is a significant difference, however, between the Yomim Tovim and Tisha B'Av in that the Yomim Tovim are referred to as Mo'adei Hashem (Vayikra 23:4), while Tisha B'Av is referred to in Eicha as "Korah Alai Moed" --the Moed is called upon me. Clearly, a Mo'ed of Hashem is superior to a Mo'ed of mine, a Mo'ed of Bnai Yisroel. We should move away from the inferior encounter to the kind of meeting that Hashem would like. All of the Mo'adei Hashem are marked by special activities in the Bais HaMikdash, and Tisha B'Av is not marked--but marred--by the absence of all such activity. When all is said and done, at the end of our 19 Brachos of Shemone Esrei--we finally conclude with the Yehi Ratzon SheYibaneh Bais HaMikdash for it is ONLY there that, as the Yehi Ratzon itself explains, we will: a. finally attain our ultimate potential in Torah; b. serve Hashem with ultimate Yirah; and c. our service to Hashem will be fully and finally pleasing to Hashem. With this realization--that we really and truly need the Bais HaMikdash to attain our own perfection--how can we not recite these concise words of Yehi Ratzon three times a day--paying close attention to the words and with feeling? Perhaps we can even put a hand out while reciting this all-fulfilling request, as we ask and beg Hashem for his extreme consideration. Let us remember that everything we do now is only a replacement for the real. We pray that "Uneshalma Forim Sefaseinu...that the sacred words uttered by our lips serve as a replacement. Lehavdil, if you have a replacement house or a replacement car--don't you want the original back--isn't that the true one, the one that is really yours? Let us turn to what is real: How incredible it was (and will be!!) to enter the Bais HaMikdash and be overtaken by an air of Emunah and Yirah, of Kedusha and Tahara! Even the clothes of the Kohanim, and their partaking of the karbanos brought great Kapparah to us. Outside of the Bais HaMikdash, Yerushalayim teemed with Ruchniyus--as one's physical needs were often met with karbanos and Ma'aser Sheni, and everyone always had a place to s ay. To us, this is not all a world long gone--but a world very much expected back, and very, very much needed. Truly, nothing could be more important than reaching our personal and communal spiritual potential--forever, and ever and ever. Even outside the Shemone Esrei's conclusion we should especially focus our Kavannah when reciting the third bracha of Bentsching (Rachem Na--counting each thing we are asking Hashem to have mercy on as listed there), and at other personal times during the day.

3. The word Mikdash indicates holiness. The Palgei Mayim (the commentary of the Nesivos on Eichah) explains that the antithesis of Kedusha is Tumah--such as when the Greeks or Romans came in and defiled the Mikdash. Something we can do now to demonstrate our affinity to Mikdash is to bring Kedusha into our lives through acts of Kiddush Hashem (such as being punctilious in financial matters), and going to special lengths in avoid Tumah --avoiding and rejecting the pritzus around us --especially during the difficult (but potentially highly rewarding) summer months.

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!