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)

Temple Dedication As We Speak!

From Today's Hakhel Email:

Special Note Four: One of the reasons given for which we do not recite Tachanun in the period between Yom Kippur and Succos is because the first Beis HaMikdash was being dedicated during these very days in the times of Shlomo HaMelech. Remember--history repeats itself--in these very days we can still celebrate the building of the Third Bais HaMikdash! Let us do our utmost to make it happen!

Chag Sameach!
Esther Asna

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!

Tisha B'Av Post

I had wanted to post this but didn't - I thought it had some very powerful messages. Not to dwell on negativity - I know Tisha B'Av is over and we are approaching Tu B'Av - I still wanted to share these with anyone interested from the Erev Tisha B'Av Hakhel email:


As we sadly noted last year, if we have to sit down this Tisha B’Av, we should take the time out to go over in our mind some of the difficult concepts that we tend to ignore, or at least avoid, during the rest of the year—the churbonos and the tzaros that have accompanied us through the ages and into our day.

Can we not shed a tear over:
The pain of the Shechina over the chillul Hashem of the Galus (the Father’s pain is greater than the child’s)
The void left by the Beis Hamikdosh that is not with us and the concomitant void of sanctity within us (we could be closer to angels, and not closer to animals)
The honor of Klal Yisroel that has been cast to the ground and trampled upon
The hundreds of thousands of Russian Jews who have been numbed by Communism
The sorry hatred of secular Jews to Torah Jews
The Shapiros and Horowitzes of the world who are not Jewish
The Crusades
The Pogroms
The 1648-1649 Massacres
The Holocaust
The Sbarros bombing, the bombing of Bus Number 2, the Leil HaSeder Attack, the drive-by murders, the tractor terror, the Mosad HaRav murders, the hundreds of other terrorist attacks, the murders and maimings, the mortars and bombs, the soldiers and the children all under attack
All of the unnecessary sickness and suffering for 2000 years (multiplied by each second of pain)
The desolation and ruination of the Har Habayis, Har Hazeisim, Chevron, Teveria…
Sinas Chinam—smiling at the mishap of another, failing to properly rejoice at another’s simcha, and finding it hard to accept another's honor and success
The Jews who do not even know that Tisha B’Av exists
The Jews who know that Tisha B’Av exists and do not grow in their resolve to do something to end this Churban as soon as possible
The Navi (Yeshaya 1:3, which we read as part of last week’s Haftora) teaches “Ami Lo Hisbonan--My nation did not consider.”
Rashi adds that the people knew they were acting improperly but “tread with their heels” on this knowledge, and simply “did not take it to heart.”
We all know too well the desperate straits we are in at this time, in which we deal with the Churban of Eretz Yisroel and Yerushalayim--the defiling of a land and of a people on the one hand; and the turmoil in Eretz Yisroel today--upon which the nations of the world have heaped additional disgrace and scorn, on the other.
Haven’t we yet reached a point where we will, as the Navi asks, at least “consider”? It is not, it cannot, and should not, be beyond us to go off into a room--our bedroom, dining room, study, or even the floor somewhere, to sit down and cry: “Oh, what has befallen us! A nation in ruins, the holiest people on Earth berated by the lowest nations on Earth. What makes us better today than the captives of Judea taken by the Romans more than 1940 years ago. We cannot allow ourselves to be fooled by the amenities, luxuries, or even just the relative comfort in which we live. We have been in exile far too long, and the longer we are here, the worse off we are.
L’Maaseh, living with reality and practically speaking, we are walking about badly wounded in this bitter exile. Even in Eretz Yisroel itself, the very Holy Land, an estimated 40,000 Russian-manufactured missiles, many of which possess long-range capability, are said to be available in Lebanon alone (without even including what the murderers have in Gaza).
We cannot be ashamed to cry. Ashamed?!--Why, and from whom?! Why can we not pour out our hearts to Hashem, as Yirmiyahu HaNavi cries out (Eicha 2:19) “Shifchi Kamayim Libeich--pour out your heart [to Hashem] like water.”
At least today, on the eve of Tisha B’Av, and no less certainly tomorrow itself, on the day of pain and mourning over the Chilul Hashem that exists in the world today, over Hashem’s pain which is infinitely greater than ours, over a world that has been lowered to the bottom of the bottom-most depths, over all the individual and communal pain and anguish, over these and much more, we must cry real, very real, tears.
Yirmiyahu HaNavi further teaches (31:14), “A voice is heard on high, lamentation, bitter weeping, Rochel weeping for her children, she refuses to be comforted for her children, for they are not.” On this Pasuk, the Mahari Kara (in the Mikraos Gedolos) writes that Rochel Imeinu represents K’lal Yisroel, and that our weeping in exile is heard by Hashem’s ears.
So, as much as we would not like to, we must cry--really cry. We must realize that we are in the nadir of our exile. The Tay-Sachs test, when originally developed, required a person to shed a tear, which was then tested. One had to think of something sad to shed that tear. Is it such a great challenge to cry unabashedly over an unfulfilled world, over the world’s most precious possessions disgraced and derided, over all the unnecessary anguish, unnecessary suffering, destruction, and death that we are currently experiencing?
If, for some reason you cannot cry--at least cry out--as our forefathers did in Mitzrayim. Remember, the gates of tears--and the gates of ruchniyus--are never closed. If we have to sit on the floor in a few hours, it should do more than cause us some temporary physical pain. Plead to Hashem as Dovid HaMelech does: “El Dimosi Al Techerash--Do not be silent to my tears!” (Tehillim 39:13) Hashem, I will not find comfort with the few pleasures I have when the Heavens and the Earth writhe in pain!
Please join with your brothers this Tisha B’Av, as our sincere tears and cries reach the Heavens.
May these tears and cries turn into overflowing sounds of salvation for each and every one of us, as we join together to witness the comforting of our people and the ultimate final and glee-filled redemption--speedily and in our days.

MAY WE BE ZOCHE TO NECHOMAS TZION VEYERUSHALAYIM THIS TISHA B'AV. ALL WHO MOURN OVER YERUSHALAYIM WILL BE ZOCHE TO SEE ITS REBUILDING!

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.

Finishing the Rebuilding

Some thoughts on rebuilding from today's Darke Abotenu email:

Vayomer Yehuda - e"H Ribi Yehuda Cabessa s"t
Heleq 3, p. 135-136
Translated by Shai Cabessa s"t


The Talmud Yerushalmi (Yoma 1:1) says that a generation in which the Bet haMiqdash was not built, is as if it was destroyed in its days. This means that even if the Bet haMiqdash was standing in that generation, it would have been destroyed.

However, reading this a person might ask himself a very important question: Is our generation really greater then all those passed generations? If all the Tanaim, Amoraim and Rishonim were not able to bring Mashiah then how are we, in such a low generation, expected to do so? What are we able to do that all the great Sadiqim (Sages) throughout the ages have not already done?

To answer this we must first understand something else our Hakhamim (Sages) have taught us. The Midrash Raba (Ekha 1:41) says that when Titus destroyed the Bet haMiqdash a Voice from heaven said, "Rasha' ben Rasha', you have nothing to be proud of. You have only crushed flour which was already ground up." On a simple level this means that if not for Hashem's decision that the Bet haMiqdash should be destroyed then Titus would not have had the power to do so; therefore, it is not a such great accomplishment to destroy the Bet haMiqdash after Hashem had already decided that it should be so.

On a deeper level, it is explained in the Kitvé Ramhal that only Bené Yisrael have the capability to affect the spiritual worlds through their actions. The Nations' actions, however, can only affect the physical world. Only once the source of something in the spiritual world is destroyed, do the Nations have the power to destroy it in the physical world.

This is what our Sages meant by "you have crushed ground flour." Hashem was telling Titus that the spiritual Bet haMiqdash was already destroyed and only because of that was he able to destroy the physical Bet haMiqdash.

To take this further, everything we see in this world is only a sign that there still is a spiritual source for it in the spiritual worlds. Once the spiritual source is removed, the thing has to be destroyed in this world as well. This is just as our Sages teach us (Bereshit Raba 10:6) "There is not a blade of grass in this world that does not have an angel appointed over it to tell it to grow." This refers to the spiritual source of even a seemingly insignificant blade of grass, how much more so everything else in this world.

Based on the above, we understand that the only way to build the Bet haMiqdash in our world is to first build it in the spiritual world. With all the Tora and Misvot that we accomplish in this world, we are actually building the Third Bet haMiqdash on high.

Now that this is known to us, what we asked before is not a question anymore. Of course all the great Sadiqim of past generations have already built a tremendous part of the Bet haMiqdash in the spiritual world. The only thing left for us to do is the finishing touches here and there so that the Bet haMiqdash can come down complete in its glory. Therefore, if we all strengthen ourselves to make Teshuva (repentence), to learn a little bit more Tora everyday, and to do just a few more acts of loving kindness, we will surely finish up the Bet haMiqdash on high and merit to see it rebuilt in our physical world speedily in our days, Amen!

Pesukei DeZimra and Kohen's entering the Beit Hamikdash

This is from the Praying with Passion Series (#27).
I excerpted this from an email discussing the Pesukei DeZimra prayers and how they compare to steps in entering the Beit Hamikdash.


Theme: (An essential concept of the prayer):


The Next Level Of Holiness


Pesukei D’Zimrah, which are recited in preparation for Shemoneh Esrei, carry us to a higher level of holiness in our prayers. This ascent mirrors the progress from the outer courtyards of the Beis HaMikdash into the Holy of Holies.




Insight : (Deeper meanings of the theme):

Step By Step To The Top

When a Kohein entered the Holy Temple, he could not go straight into the Holy of Holies. First, he had to enter the Har HaBayis, then the Azarah, and then the Haichal. Only then could he enter the Holy of Holies. Similarly, one cannot enter directly into Shemoneh Esrei, the pinnacle of prayer, which is compared to the Holy of Holies. Rather, there are steps leading to Shemoneh Esrei, which ascend to higher and higher levels, like a pyramid (Nefesh Shimshon, Pages 36-42).

First, on awakening, we express gratitude to Hashem that He restored our faculties (Modeh Ani). Then we ascend the first step, reciting Birchos HaShachar, which is comparable to entering the Har HaBayis – the area outside the holiest section of the Beis HaMikdash. At this first level of holiness, we recite blessings upon the most mundane of our day’s activities – getting up, getting dressed, putting on shoes and so forth, elevating each by recognizing them each day as a new gift from G-d.
Pesukei D’Zimrah is the second step, comparable to entering the Azara. This is the area which begins the Camp of the Shechinah. It is the place to which some of the sacrifices were brought, and it was invested with a higher level of holiness than the Har HaBayis. In a similar way, Pesukei D’Zimrah are intended to reveal the light of Hashem’s presence by praising Him for the natural bounty He bestows on us, enabling us to serve Him (Derech Hashem, Volume 4, Chapter 6, Os 10).

Krias Shema and its berachos, in which one accepts the yoke of Heaven, is the third step. That is where a person comes to the recognition that Hashem is One; that He created the world and He controls it on a daily basis. This compares to the holiness of the Haichal.

The highest step on the ladder is when one recites Shemoneh Esrei, which is compared to entering the Holy of Holies. As Shulchan Aruch (Siman 98, Se’if 1) states: “(One) should regard it as if the Shechinah (Divine Presence) is before him…and…as if he was speaking before a human king, and (he) would then arrange his words and concentrate on them so that he would not stumble or fail. How much more so, before the King of kings who explores all thoughts and intentions.”




Visualize : (Images that bring the prayer to life):

Coming Clean

The peasant arrives at the palace. The guard lets him in, for this king is eager and willing to meet his subjects. However, after the peasant’s long trek, he is covered with dirt. His rough, patched clothing is caked with mud. His matted hair bears witness to days of travel on dusty roads. Not only does he look utterly unprepared for an audience with the king, but he feels unprepared as well.

Fortunately, the guard does not bring him directly to the throne room. First, he sends him for a bath and a haircut. Then, he issues him a fresh, clean suit of clothing. The peasant feels clean, pure and unencumbered by the dirt that had clung to him. He knows that now, he will be pleasing in the king’s eyes, and his petition will be well received.

As we make our way through life each day, the forces of impurity in our world inevitably cling to us. As we recite Pesukei D’Zimrah, they are bathed away. We emerge fresh, clothed in our renewed gratitude toward G-d for the wondrous world He has given us, and ready to come closer to His presence.

As you begin to recite Pesukei D’Zimrah, visualize yourself finishing the first step of entry towards the Holy of Holies, the ‘Har HaBayis’, ascending to the next level of holiness, the ‘Azarah’.

From the Midbar to the Mikdash

Here is some more about Birkat Kohanim - from today's Hahkel Email. May we merit to be blessed by the Kohanim in the Beit Hamikdash with the coming of Mashiach ASAP!

3. Finally, there is a wonderful lesson learned from the fact that Birkas Kohanim was first recited in the desert--before the Aharon and his sons received Terumos, Bikkurim and the like as the Matanos Kehuna. If they would have already been receiving these gifts, then in blessing the people they would also be blessing themselves--for when the people had more bounty, so would they. This is not the optimum way of giving a bracha--blessing someone else with one's personal interests in mind as well. Rather, the Torah teaches--when giving a bracha give it with a full and selfless heart--focusing exclusively and entirely on what is best for the recipient of the bracha, and not regarding for the moment how you could 'also' benefit from the very same blessing. Be effusive in your bracha--but also make sure to make it pristine, wholesome, untainted and pure!