Desire Forms Destiny

The possuk in Re'ah (12:5) says כי אם אל המקום אשר יבחר ה אלקיכם מכל שבטיכם לשום א שמו שם לשכנו תדרשו ובאת שמה.  On the one hand the possuk calls it the place chosen by Hashem, המקום אשר יבחר ה אלקיכם, but on the other hand the possuk says לשכנו תדרשו, you have to seek it out.  Is it chosen or must it be sought?  The Malbim says that even though the exact place of the Mikdash was notified through the navi, Dovid still attempted to find the place before the prophet came to him, for the לשכנו תדרשו, the desire, the seeking, is a prerequisite for receiving the message of the המקום אשר יבחר ה, the place notified by Hashem.

The Radak at the end of Sefer Shmuel says ובדרש: כל האלפים האלה שנפלו בימי דוד לא נפלו אלא ע״י שלא תבעו בית המקדש. והרי דברים קל וחומר: ומה אם אלו שלא היה בימיהם ולא חרב בימיהם נפלו על שלא תבעו אותו, אנו שהיה בימינו וחרב בימינו על אחת כמה וכמה. לפיכך התקינו זקנים ונביאים ליטע בפיהם של ישראל להיות מתפללים שלשה פעמים בכל יום: השב שכינתך ומלכותך לציון וסדר עבודתך לירושלם אכי״ר סלה.

The Gemarah Sukkah (41a) says מנא לן דעבדינן זכר למקדש א"ר יוחנן דאמר קרא (ירמיהו ל, יז) כי אעלה ארוכה לך וממכותיך ארפאך נאם ה' כי נדחה קראו לך ציון היא דורש אין לה דורש אין לה מכלל דבעיא דרישה.  In light of this Malbim, this is not just a nice idea to remember the Mikdash even in its destruction, but the way to rebuild the Mikdash is to be דורש המקדש, to express a desire to have it built (from a shmuz by R' Elefant.)  

The Chasam Sofer on the Gemarah Sukkah says that is why the redemption of the second Mikdash was incomplete, because there was no דרישה, there was no expressed desire from Klal Yisrael to rebuild the Mikdash and that is what the possuk in Yermiyahu is saying, ממכותיך ארפאך, you will have a healing from the destruction of the first Mikdash, but not a healing that proceeds the makkah, because there is no דרישה, there is no yearning to rebuild the Mikdash, hence it will merely be a temporary building.   

At the end of Massay the Torah instructs woman to marry within their own tribe so that if they inherit, they will not transfer the land to a different tribe, (36:7)  וְלֹֽא־תִסֹּ֤ב נַחֲלָה֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל מִמַּטֶּ֖ה אֶל־מַטֶּ֑ה.  However ,the same point is reiterated to verses later, וְלֹֽא־תִסֹּ֧ב נַחֲלָ֛ה מִמַּטֶּ֖ה לְמַטֶּ֣ה אַחֵ֑ר.  The Or Hachayim asks why the repetion?  Furthermore, why the switch in terminology, מִמַּטֶּ֖ה אֶל־מַטֶּ֑ה to מִמַּטֶּ֖ה לְמַטֶּ֣ה אַחֵ֑ר?  The Rodamsker (cited in Divrei Chaim 2021 and 2019,) explains that the parsha was given due to the complaint of the tribe of Yosef that they would lose the land given to the daughters of Tzlafchad.  It was the desire of the tribe of Yosef to hang on to the land that caused the prohibition of marrying outside the tribe.  It was the desire that created the issur.  Says the Rodamsker, from this we are to understand that is it the desire that creates our hold over Eretz Yisrael and the Mikdash.  That's why it is called דביר ביתך - "לשון דבור שצריך לבקש מהש"י עליו להבנות במהרה וכל המתאבל על חורבן ירושלים זוכה ורואה בנחמתה כי כל האומר כן באמת בתפלה ולירושלים עירך ברחמים תשוב הנה פועל באמת זה למעלה על קירוב הגאולה כנ"ל."  So he says by way of derush the first possuk is the prohibition of marrying into another tribe and causing the land to move to another shevet, ממטה אל מטה.  The second possuk is telling us that from the prohibition one should take a message to feel the pain over the fact that the נחלה of Yerushalayim is now in the hands of "ביד האחרים הישמעאלי' היושבי' עליה בעוה"ר וצריך להתעורר בתשוקה להמשיך הדין הזה להתקיי' לא תסוב נחלה למטה אחר הם הישמעאלי' כנ"ל."  

Rav Solevetchik (Rishimos Shiurim on the Gemarah Sukkah) differentiates between laws of זכר למקדש intended to arouse mourning over the destruction of the Mikdash vs. the זכר למקדש of the Gemarah in Sukkah which is a זכר למקדש as a positive remembrance of the mitzvot as done in the Mikdash, not to remember the past but as a preparation for the future when the Mikdash will be rebuilt.   This זכר למקדש is a forward-looking remembrance, not about what was lost, but about what will be restored.  It’s not nostalgia, it’s anticipation.  However, in light of the above, it is understood that the point of the mourning is not to be stuck in the past but to awaken feelings of yearning and longing for the Mikdash which serve as preparation of building Mikdash, in the Rodamsker's words," כי כל האומר כן באמת בתפלה ולירושלים עירך ברחמים תשוב הנה פועל באמת זה למעלה על קירוב הגאולה."

Inspiration Perspiration And Integration

The Lubavitcher Rebbe (Likutay Sichos volume 28,) points out there are three different modes described regarding the division of the land of Eretz Yisrael.  There is the mode of yerusha, inheritance, highlighted by the daughters of Tzafchlad who inherited their father, the mode of division based upon the size of the shevatim, in other words a logical division, and the mode of alloting portions by way of the Divine lottery.  Similarly, the Rebbe notes (Likutay Sichos Mattos volume 13,) that we find in pessukim and Chazal the Torah referred to as a yerusha, מורשה קהלת יעקב, a sale, כִּי לֶקַח טוב נָתַתִּי לָכֶם and a present, Berachot (5a.)  Why are there three different descriptions and methods given for these two integral items, Eretz Yisrael and the Torah?  These three methods are not just three different means used to divide Eretz Yisrael and three descriptions of the Torah but are indicative of three ways of connecting to Eretz Yisrael, the Torah and Hashem.  What are these three methods? 

One way of connection is via an external inspiration, an אתערותא דלתתא, which arouses a person to matters of kedusha.  That is represented by the lottery in dividing Eretz Yisrael and the present in regard to the Torah where there is no work involved, one merely receives.  Sometimes one is filled with a burst of inspiration to connect to Hashem.  Another method is the method of the sale or division based upon the size of the shevet, this represents the method of an internal work by the individual like one who pays for something or using one's own logic to allot the portions of land.  This is the method of working to establish a greater connection to Hashem.  The final way is that of the yerusha.  Even though an inheritance is something passed on to the the recipient for free, as the Gemarah says בן קם תית אביו, a son takes the place of his father, it is not merely that the son takes over the estate of the father, but he is in his place.  This is due to the deep, internal bond that exists between the father and son.  The son doesn't merely receive from his father, he takes over the estate due to his innate connection to his father.  So too, this is an inspiration that comes to a person because one is always attached to Hashem and sometimes that connection is more readily felt.      

We say in davening every day,אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וּמַה נָּעִים גּוֹרָלֵנוּ וּמַה יָּפָה יְרוּשָּׁתֵנוּ, "We are fortunate! How good is our portion! How pleasant is our lot! How beautiful is our inheritance!"  These three expression of חלקנו, גורלנו וירושתנו line up with these three methods of connection to Hashem.  As our portion, something we work on to make it ours, our lot, that we are given and our inheritance, that which we are inherently connected to. 

These are not merely three distinct methods of inspiration but are three ways that build upon each other.  In fact, as the Tanya chapter 3 notes, every deep thought that makes a difference to a person goes through these three stages.  There is the initial spark of the thought which is an external revelation which is called  חכמה and then the person internalizes and works out the thought until its details and boundaries are clear which is בינה.  Finally, the person feels the impact of the thought, becomes united with it, and acts accordingly which is דעת.   

It may be possible to suggest that the period of the three weeks from 17 Tammuz until 9 Av also correspond to these three methods.  The first week we are shocked into the feeling of mourning over the Mikdash with the fast of 17 Tammuz and the commencement of the laws of the three weeks.  The second week is the time to acquire the mourning where we must work on our understanding of golut and longing for geulah and the final week is to internalize and integrate these feelings into our lives.

21 or 22

Chazal refer to the three weeks as 21 days (see Rashi Yermiyahu 1:12 מדרש אגדה השקד הזה הוא משעת חניטתו עד גמר בישולו עשרים ואחד יום כמנין ימים שבין שבעה עשר בתמוז שבו הובקעה העיר לתשעה באב שבו נשרף הבית.)  Why is this period refers to as 21 days which omits tisha b'av from the count of the days which would make it 22 days?   

In the last post, Rav Tzaddok was cited as saying the 22 days of the three weeks correspond to the 22 letters of the aleph beis.  

The Gemarah Bava Kammah (54b) points out that the letter ט does not appear in the luchos since they were going to break ח"ו פסקה טובה מישראל.  Putting these two ideas together, the Shviley Pinchas says that all the letters require a tikkun except the ט which was never broken.  It is the fact that the ט is not broken that allows for tisha b'av to eventually be turned around into a day of simcha.  A discussed in a past post, the letter ט stands for טוּבָךְ סָתִים בְּגַוָּוךְ, the hidden goodness that is contained within.  The Ohav Yisrael (Pinchas) says this is alluded to in the form of the letter ט itself, where the head is turned inward to indicate the goodness is contained inside.  He says that is why it is called tisha b'av to indicate that in the future the ט, the hidden goodness will become apparent and tisha b'av will become the head of all the holidays.  

Letters

Pri Tzaddik Mattos (10) איתא בשם הרבי רבי בער זצ"ל על פסוק כל רודפיה השיגוה בין המצרים (איכה א:ג) פי' כל רודפי ה' שרודף אחר השגת התגלות ה' יכול להשיגוה ביותר בין המצרים כמשל המלך כשאיננו בביתו יש ביכולת להגיע אליו בנקל יותר. והענין הוא כי כ"ב ימים שבין המצרים הם נגד כ"ב אותיות התורה שעברו ישראל אז כדאיתא במדרש איכה שהקינות שהם מא' ועד ת' על רמז זה. וי"ז בתמוז הוא נגד אות א' שבו ביום נשתברו הלוחות המתחילים באות א' אנכי. ות"ב הוא נגד ת' ע"ש תם עוניך בת ציון ששפך חמתו על עצים ואבנים.  What does the letters of the Torah have to do with the churban?  

The Gemarah Sanhederin (104a) says why are the perakim of Eicha written according to the order of the aleph beis, אמר רבי יוחנן, מפני מה לקו באל"ף בית"א?  The Gemarah answers that we violated the Torah which is given through the aleph beis,  מפני שעברו על התורה שנתנה באל"ף בי"ת.  What does the Gemarah mean, every averah violates the Torah ,what is unique here and why the focus on the fact that the Torah is written through letters, that is just the means of communication?  

The letter of the Torah are not just a language as a means of communication but are the makeup of the very fabric of creation.  The Sefer Yitzirah says the world was created through the letter of the aleph beis.  The order of the aleph beis is not happenstance but is the basis of the very order of the world. 

Likkutay Torah Nasso (26b) הנה כל הדברים נבראו באותיות. שבעשרה מאמרות נברא העולם והאותיות שבע"מ הן הן חיות כל הדברים וקיומם והתהוותם מאין ליש ע"י צירופי אותיות וחלופים ותמורות כו' וגם נפש האדם היא מלאה אותיות כי אתה נפחת בי וכתיב ויפח באפיו נשמת חיים והיינו ברוח פיו ית' כי וברוח פיו כל צבאם ורוח פיו ית' הוא המהוה את הכל ע"י בחי' אותיות. והן האותיות שבע"מ.  

The Gemarah Berachot (55a) says אָמַר רַב יְהוּדָה אָמַר רַב: יוֹדֵעַ הָיָה בְּצַלְאֵל לְצָרֵף אוֹתִיּוֹת שֶׁנִּבְרְאוּ בָּהֶן שָׁמַיִם וָאָרֶץ.  This is because the Mikdash is a microcosm of the entirety of existence.  To accomplish that Betzalal had to have the knowledge of the proper alignment of the letters involved in creating the world.

The איכא is written in the order of the aleph beis to convey that  the destruction described in איכא is absolute and total.  It was an orderly destruction.  What led to the churban was not a few averot piled up but the sum was a complete breakdown of the normal order.  The genesis of all of this was the חטא העגל which led to Moshe breaking the luchos at which time Chazal say the tablets broke but the letter flew upward.  In other words, the letters of the luchos, the letters of the Torah, the blueprint of the world, which were supposed to allow everyone to find the letters of their own soul, were no longer within reach but instead hover above us.  

Tehillim (74:9) אֽוֹתֹתֵ֗ינוּ לֹ֥א רָ֫אִ֥ינוּ אֵֽין־ע֥וֹד נָבִ֑יא וְלֹֽא־אִ֝תָּ֗נוּ יֹדֵ֥עַ עַד־מָֽה.  The time of the churban is described as a time when we did not see the letters, when the balance of the world became disrupted.  

The tikkun for this is the days of the three weeks, the days were we try to grasp onto the letters of the aleph beis, to be able to realign ourselves with the precise order of the world and merit to build the Beis Hamikdash again (based upon Rav Moshe Shapiro in אפיקי מים בעניני בית המקדש חורבן ונחמה.)  

Holy Speech

אִישׁ֩ כִּֽי⁠־יִדֹּ֨ר נֶ֜דֶר לַֽי״י֗ אֽוֹ⁠־הִשָּׁ֤בַע שְׁבֻעָה֙ לֶאְסֹ֤ר אִסָּר֙ עַל⁠־נַפְשׁ֔וֹ לֹ֥א יַחֵ֖ל דְּבָר֑וֹ כְּכׇל⁠־הַיֹּצֵ֥א מִפִּ֖יו יַעֲשֶֽׂה.  Rashi says לא יחל דברו – כמו: לא יחלל דברו, לא יעשה דברו חולין.  What does it mean that it is a chilul of one's dibbur, is there kedusha to one's speech?  

In Tehillim Chapter 132 Dovid makes a neder אֲשֶׁ֣ר נִ֭שְׁבַּע לַֽי״י֑ נָ֝דַ֗ר לַאֲבִ֥יר יַעֲקֹֽב that he wouldn't sleep until he built the Mikdash, עַד⁠־אֶמְצָ֣א מָ֭קוֹם לַי״י֑ מִ֝שְׁכָּנ֗וֹת לַאֲבִ֥יר יַעֲקֹֽב.  Why did Dovid say his neder was to the Mighty One of Jacob?

The Midrash Berashis (70:1) says יַעֲקֹב פָּתַח בַּנֶּדֶר תְּחִלָּה לְפִיכָךְ כָּל מִי שֶׁהוּא נוֹדֵר לֹא יִהְיֶה תּוֹלֶה אֶת הַנֶּדֶר אֶלָּא בוֹ. אָמַר רַבִּי אַבָּהוּ כְּתִיב (תהלים קלב, ב): אֲשֶׁר נִשְׁבַּע לַה' נָדַר לַאֲבִיר יַעֲקֹב, לַאֲבִיר אַבְרָהָם וְלַאֲבִיר יִצְחָק אֵין כְּתִיב כָּאן, אֶלָּא נָדַר לַאֲבִיר יַעֲקֹב, תָּלָה אֶת הַנֶּדֶר בְּמִי שֶׁפָּתַח בּוֹ תְּחִלָּה.  Since Yaakov was the one to initiate a neder, so Dovid made the neder evoking his name.  Both Yaakov and Dovid both made a neder regarding building the Mikdash.  Why did they make a neder about building the Mikdash?

The Chofetz Chaim in his intro. explains that it was the sin of lashon harah that caused the Mikdash to be destroyed.  אַךְ לִבְסוֹף יְמֵי בַּיִת שֵׁנִי גָּבְרָה שִׂנְאַת חִנָּם וְלָשׁוֹן הָרָע בֵּינִינוּ, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, וּבַעֲבוּר זֶה נְחֱרַב הַבַּיִת וְגָלִינוּ מֵאַרְצֵּנוּ כִּדְאִיתָא בְּיוֹמָא (דף ט') וּבִירוּשַׁלְמִי (פרק א' הלכה ה' דיומא) (הֲגַם שֶׁהַגְּמָרָא נָקטָה שִׂנְאַת חִנָּם, הַכַּוָּנָה הוּא עַל לָשׁוֹן הָרָע גַּם כֵּן, שֶׁיּוֹצֵּאת מִצַּד הַשִּׂנְאָה, דְּאִי לָאו הָכִי לֹא הָיוּ נְענָשִׁים כָּל כָּךְ, וְהַיְנוּ דְּסִיֵּם שָׁם לְלַמֶּדְךָ, שֶׁקָּשָׁה שִׂנְאַת חִנָּם כְּנְגֶד עֲבוֹדָה זָרָה וְגִלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, וְזֶה מָצִּינוּ בַּעֲרָכִין (דף ט"ו) גַּבֵּי לָשׁוֹן הָרָע. וְעוֹד מִגּוּפָא דִּשְׁמַעְתָּא דְּיוֹמָא מוּכָח כְּמוֹ שֶׁכָּתַבְנוּ, מִדְּפָרִיךְ שָׁם וּבְמִקְדָּשׁ רִאשׁוֹן וְכוּ' וְדוֹקְרִים אֶת חַבְרֵיהֶן וְכוּ' עַיֵּן שָׁם).  Why is it this sin that leads to the destruction of the Mikdash? 

The Sfas Emes (5635) says yes, one's dibbur is kodesh because it comes from one's breath which is the source of one's neshama.  The Sfas Emes (5634) adds that the continuation of the possuk, כְּכׇל⁠־הַיֹּצֵ֥א מִפִּ֖יו יַעֲשֶֽׂה follows.  If one's words are not desecrated, then one's words will be accepted ככל היוצא מפיו יעשה. כי כחן של ישראל רק בפיהם כי כתיב ויפח באפיו נשמת (רוח) חיים. ולכן בכח האדם ע"י דברי תורה שמוציא מפיו להטות עצמו אליו ית'. ולכן מצוה לקרות שמע בכל יום ב"פ וכן שאר ברכות ותפלות שתקנו חז"ל   

The Mikdash is the place of connection between the gashmi and the ruchni in this world.  In order to express the desire to make this a reality, Yaakov and Dovid expressed this through a neder, through using their רוח ממללא.  The Mikdash comes it to existence through the usage of one's רוח ממללא, of one's spark of kedusha correctly and it is destroyed when one's words become misused (based upon a shmuz by R' Elefant.)

Give Thanks

Hashem commands Moshe to kill the Midyanim but Moshe gives the job over to Pinchas.  How could Moshe give the job over to Pinchas if he had a direct command to kill the Midyanim himself?  The Midrash (22:4) says וַיִּשְׁלַח אֹתָם משֶׁה (במדבר לא, ו), אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: נְקֹם נִקְמַת, אַתָּה בְּעַצְמְךָ, וְהוּא מְשַׁלֵּחַ אֶת אֲחֵרִים, אֶלָּא מִפְּנֵי שֶׁנִּתְגַּדֵּל בְּאֶרֶץ מִדְיָן אָמַר אֵינוֹ בְּדִין שֶׁאֲנִי מֵצֵר לְמִי שֶׁעָשָׂה בִּי טוֹבָה.  But Hashem still gave over the command to Moshe, so how could he give the command of the war to someone else?  Rav Chayim Shmulevetz says that hakarat hatov is such a self-understood principal that Moshe understood that built into the command of Hashem was this obligation of hakarat hatov and he should put someone else in charge of the war. 

The Gemarah Berachot (48b) says that Chazal enacted to say the beracha of הטוב והמטיב for the fact that those killed in Betar did not emit a foul stench and that they got to be buried.  Why was this the inspiration for this beracha?  The Meshech Chachma Ekev explains that the first blessing of ברכת המזון were established when Yisrael was well established in their own land, seeing the daily miracles of the Mikdash.  After that life was destroyed, it appeared that Yisrael may be lost in the exile especially after their revolt was squashed.  The ability to give proper dignity to the dead was an indication that even as the nation appeared to be lying dormant, G-d was still watching over His people.  The fact that we are sustained even as we are pushed to the curb is itself reason to give thanks.  The Gemarah Berachot (20b) says that because Klal Yisrael says ברכת המזון even when they are not satiated, not ושבעת, therefore Hashem is נושא פנים to them.  Why is it this detail more than any additional stringency or hanhaga that Klal Yisrael has adopted which causes נושא פנים?  Because of the fact that we give thanks to Hashem even when one does not have the ability to eat until satiated, we merit that Hashem acknowledges our thanks.  It is easy to be cognitive of the good in one's life when all is good but to see the good in the destruction is a tall order which Klal Yisrael adapted.   

Be Big

The Gemarah Bava Kammah (59b) says אליעזר זעירא הוה סיים מסאני אוכמי, וקאי בשוקא דנהרדעא, אשכחוהו דבי ריש גלותא וא"ל, מאי שנא הני מסאני? אמר להו דקא מאבילנא אירושלים, אמרו ליה, את חשיבת לאיתאבולי אירושלים? סבור יוהרא הוה, אתיוה וחבשוה, אמר להו גברא רבה אנא,

Eliezer Ze’eira was wearing black shoes, unlike the Jewish custom of that time, and standing in the market of Neharde’a. Officials of the house of the Exilarch found him and said to him: What is different about you that causes you to wear these shoes? He said to them: I am wearing them because I am in mourning over the destruction of the Temple and Jerusalem, and so I wear black shoes, as is the custom of mourners. They said to him: Are you a man of such importance to publicly mourn over Jerusalem? They thought that it was simply presumptuousness on his part. Since he was acting against the prevalent Jewish custom, they brought him to the prison and incarcerated him. Eliezer Ze’eira said to them: I am a great man, a scholar, and it is fitting for me to mourn publicly over the destruction of Jerusalem.

It is clear from the Gemarah that only one who is a גברא רבה has a right to keep minhagim of avelus for the loos of Yerushalayim.  So how are there laws and customs prescribing aspects of avelut on Yerushalayim for everyone during this time of year?  The Sifsay Chayim says that there is a special force in the world during this time of year that allows everyone to have a true feeling of loss over the destruction of Yerushalayim.  

Why is it fitting only for a גברה רבה to be in avelut for Yerushalayim?  Only a גברא רבה can truly appreciate the great loss.  See the Sifsay Chayim who elaborates on the explanation.  This may be hinted to in the words גברא רבה themselves.  The Gemarah Megillah says קם רבה ושחטה לרב זעירא.  The Rebbe (Likutay Sichos volume 31) explains that Rabbah was raising up the smallness, the זעירא to רבה, to great levels.  רבה was expounding on such lofty, great Torah ideals that רב זעירא's body could not contain the great energy.  Similarly, the Gemarah is saying only a גברה רבה, one has a broad vision, a deep connection to Hashem can truly feel the great loss.  Maybe that is why these are days of בין המצרים, golut restrictes our רבה, it confines us an restricts us from seeing our full glory.  It is noteworthy the paradox that it is ר"א זעירא who is able to declare גברא רבה אנא.  Only one who is humble can make such a declaration and act in a manner befitting a גברא ברא. 

The Yaarot Devash derush 11 (cited here,) asks why was the avelut ר"א demonstrated expressed specifically through the shoes?  Along the lines of what he answers we can add the following idea.  The Navi (Amos 2:6) says Yosef was sold by his brothers for shoes.  Why did the brothers buy shoes with the money acquired for Yosef?  Rav Goldvicht (here,) explains that shoes serve as a boundary to separate between man and the earthly matter that drags him down.  Yosef believed in bringing light even to places tugged down by the earth's gravitational pull downward.  The brothers believed להבדיל בין הקודש ובין הטמא.  That is reflected in the sale of Yosef for shoes.  The brothers were saying, Yosef, you need shoes, you need boundaries.  In holy places, where there is no separation, one does not wear shoes.  Hence, in the Mikdash the kohanim walk barefoot.  ר"א was wearing the shoes to reflect the state of separation caused by the destruction of the Mikdash.  Now, we are immersed in tumah and must wear shoes for protection.  That may be why the Gemarah doesn't mention avelut on the Mikdash, it says on Yerushalayim.  Why not Mikdash?  Because the kedusha of the Mikdash radiated throughout the entire city.  The kedusha enveloped even one's ארציות, one's landy activities. 

Enjoy It

The Gemarah explains the possuk in Yermiyahu (9:12) על עזבם את תורתי אשר נתתי לפניהם ולא שמעו בקולי ולא הלכו בה that the reason for the churban Habait was שלא ברכו בתורה תחילה.  Where do we see that in the words of the possuk?  The Levush (beginning of siman 47) says ונראה שפירושו "הלכו" מלשון טיול ושעשוע, כמו "והתהלכתי בתוככם", כלומר שלא חשבו לימודה לטיול והנאה, רק לאומנות ושלא לשמה.  The words הלכו indicates a joyous stroll.  The issue wasn't that Torah wasn't being learnt but that it wasn't being enjoyed.  With this approach we understand that when it says בחוקותי תלכו which Rashi says means עמילם בתורה that amelut b'Torah means learning with enjoyment.  Normally עמילות means hard work, the opposite of enjoyment, even in ruchniut לפום צערא אגרא, however, in Torah it is a paradox that עמילות leads to enjoyment, the amelut does not make things harder but adds to the enjoyment.  The Or Hachayim in Balak (23:21) says that it the interpretation of the words in the possuk ולא ראה עמל בישראל that the amelut does not feel like amelut, "עוד נתכוון באומרו ולא ראה עמל בישראל כי הצדיקים כל צפצופם עושים בו נחת רוח לה׳ ואינם מיגעים אותו כביכול על דרך אומרו (מלאכי ב) הוגעתם ה׳ בדבריכם, ולזה אמר ולא ראה עמל בישראל."

This has נ"מ also regarding halacha, R' Avraham min hahar Nedarim (48a) and Taz Yoreh Deah (221:43) hold that we don't apply the rule of מצות לאו ליהנות ניתנו to talmud Torah because the mitzvah is to have enjoyment from Torah. (Based upon a shmuzz from Rav Refael Shmulevitz zt"l printed in the Mir parsha sheet.)

That is why the Baal Shem Tov said (cited in Degel Beshalach,) the beracha that was not said was the beracha of והערב נא because what was missing was the enjoyment of Torah.  In the same vein we can understand what the Toldot (Vaerah) cites in the name of the Baal Shem Tov who said Mashiach said he has not come because people do not have intent in the beracha of אהבה רבה.  Why is that a reason why Mashiach has not come?  It is in the same vein.  אהבה רבה is the beracha where we express the love Hahem has for us in giving us the Torah.  It serves to awaken the same feelings in us, כמים הפנים לפנים, to love Hashem for and appreciation of the Torah.  The lack of כונה in the beracha is an expression of the lack of appreciation of the Torah, a continuation of the same issue which placed us in the golut.;

Shabbat Remains Intact

The Magan Avraham (551:42) rules vis-à-vis the rule of not saying shechiyanu during the three weeks that if Shabbat falls out on 17 Tammuz it does not have the status of the three weeks.  In other words the three weeks do not begin until Sunday.  Why is that the case, the fast day is pushed off but why is it not yet considered the three weeks if it is 17 Tammuz?  

The sefer Orach Latzaddik, by R’ Eliezer Lipa, the son of the Noam Elimelech of Lizhensk, says (in parshat Yisro,) that when the luchos were broken on Shivah Asar Tammuz, all the letters flew in the air, except the dibrah of Shabbos, which remained. He says this is alluded to in what we say in Shabbat davining ושני לוחות אבנים הוריד בידו וכתוב בהם שמירת שבת, both sets of luchot have the mitvah of Shabbat written in them.  In light of this we can understand when 17 Tammuz falls out on Shabbat we are at a point of time which is unaffected by the shverat haluchot  which is the first event and the catalyst for all of the other events that occurred on 17 Tammuz which lead to the destruction which occurred during the three weeks.  When 17 Tammuz is on Shabbat we get a glimpse of when the day will be transformed into a day of rejoicing and the sadness of the three weeks gets delayed (based upon Rav Moshe Aharon Friedman shlita in the Mir parsha sheet.)

Running After Hashem

Harav Hagaon Ahron David Shlita

A fundamental lesson for this time can be learned from the passuk in Eichah that says: כָּל רֹדְפֶיהָ הִשִּׂיגוּהָ בֵּין הַמְּצָרִים. Simply understood, this means that people who chase after Klal Yisrael will overtake them during Bein Hametzarim, which is a dark time. But R' Chaim Brim explains that the word רֹדְפֶיהָ can be split into two words — rodfei Kah — and understood to mean “those who pursue Hashem.” Those people will get to Hashem during Bein Hametzarim.  What does that mean?

All year Hashem is in His palace, kivyachol — a big palace in Heaven that has many rooms, and many guards, so it is difficult to get to the king. During these weeks, however, we are in galus and Hashem is with us, so we can get to Him more easily. In that sense, this is the highest time of the year.  But how do you run after Hashem?

We say in Hodu: הוֹדוּ לַה' קִרְאוּ בִּשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו שִׁירוּ לוֹ זַמְּרוּ לוֹ שִׂיחוּ הִתְהַלְלוּ בְּשֵׁם קָדְשׁוֹ יִשְׂמַח לֵב מְבַקְשֵׁי ה' בְּכָל נִפְלְאוֹתָיו. This is how you seek Hashem: by singing to Him, and by looking at all the chessed that He does for us. Every Yid in the world experiences Hashem’s chessed day and night, as the Mesillas Yesharim teaches (ch. 8) that there is no person — poor or rich, healthy or sick — who does not see nifla’os in his life. If you open your eyes you’ll see nissim and nifla’os around you, everywhere in the world. To seek Hashem, then, you need to praise Him: שִׁירוּ לוֹ, זַמְּרוּ לוֹ, שִׂיחוּ.

In this vein, R' Wolbe offered a beautiful explanation of the slight divergence between two phrases in Kiddush of leil Shabbos. First, we say: וְשַׁבַּת קָדְשׁוֹ בְּאַהֲבָה וּבְרָצוֹן הִנְחִילָנוּ, referring to Hashem in third person, and then we say: וְשַׁבַּת קָדְשְׁךָ בְּאַהֲבָה וּבְרָצוֹן הִנְחַלְתָּנוּ, switching to second person. R' Wolbe explained that if we praise Hashem, He becomes near to us, so after praising Him we can address Him directly. This is based on Rashi’s statement (Berachos 4b) that when you praise Hashem, you’re bringing Him close.  Perhaps this is what it means to be rodfei Kah: Praise Hashem during these Three Weeks, and thank Him for all His chessed, no matter what situation you’re in, and you’ll bring Him close to you. Similarly, we can ask Hashem for the yeshuos we need.

R' Shimshon Pincus writes, in She’arim B’Tefillah (Shaar Harinah), that a certain city experienced a severe famine, when rain did not fall for a lengthy period. They declared fast days, but nothing happened. Then, they declared a day of Yom Tov, with singing and praising Hashem, and it started raining. That’s because rinah opens the gates of Heaven. There is no greater segulah, says R' Pincus, than praising Hashem and singing to Him. Indeed, the passuk in Eichah states, about the churban: קוּמִי רֹנִּי בַלַּיְלָה, implying that rinah opens the gates of Heaven.

A mohel named R' Lang related that R' Abramsky said that in his youth, he once stayed in a small hotel. There was an old man next door, and in the middle of the night the man started screaming, so R' Abramsky told the owner of the hotel that the man must be very sick. “No, don’t worry,” he replied. “It’s the Chofetz Chaim. There’s nothing wrong with him.” R' Abramsky was excited to meet the Chofetz Chaim, whom he had never met, so he entered his room without knocking and saw the Chofetz Chaim sitting on the floor, in the middle of the week, saying Nishmas with great fervor, while waving and crying, and he was enveloped in light.

Saying Nishmas opens the shaarei Shomayim, so say Nishmas with your whole heart. Sing to Hashem, praise Him, thank Him for the nissim and nifla’os, and then Hashem will bring nissim and nifla’os into your life, every day. Every Shemoneh Esrei, in Modim, we should thank Hashem for His nissim — and between each tefillah, many nissim happen as well, so we can sing in between these tefillos, too; maybe not with music, but with our mouth.

There are two brothers in the Mir, chashuveh avreichim whose father was in the camps during the war, and after the war he married and had three children, all talmidei chachamim. They told me that their father related that when he was in the camps, in terrible conditions, he sang whenever he could, all day, the passuk: חַסְדֵי ה' כִּי לֹא תָמְנוּ כִּי לֹא כָלוּ רַחֲמָיו. He and others around him sang this for hours and hours and hours, and they were saved, and they married and built families.

May Hashem help us to sing all day and all night, חַסְדֵי ה' כִּי לֹא תָמְנוּ כִּי לֹא כָלוּ רַחֲמָיו, and to extol His nifla’os, so that we can be rodfei Kah during Bein Hametzarim. Everyone in Klal Yisrael, wherever they are, should have hatzlachah and yeshuos — in shidduchim, health, parnassah, and chinuch — and Hashem should bring a hatzalah to all of Klal Yisrael. 

Mourn The Present Not The Past

The Pri Ha'aretz in Mattos spells out that mourning on the Beis Hamikdash is not about the past but about the present.  It is mourning for one's lack of perfection like was written on the blog last week.

Sleepy Souls

In the HaYom Yom for 21 Tamuz ( Hayom Yom is anthology of Hasidic aphorisms and customs arranged according to the calendar for the Hebrew year of 5703 (1942–43). The work was compiled and arranged by Rabbi Menachem Mendel Schneerson, the seventh Rabbi of Chabad, from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchok Schneersohn, courtesy of Wikipedia.) it says כתיב ועשו לי מקדש ושכנתי בתוכם בתוך כאו"א [כל אחד ואחד] מישראל, שבכאו"א [שבכל אחד ואחד] מישראל תוכיות נקודת פנימית לבבו הוא מקדש לשבתו יתברך. והנה מקום המקדש גם בזמן הגלות והשימום קדוש הוא. וכדאיתא בשמות רבה פ"ב [פרשה ב'] א"ר [אמר רב] אחא לעולם אין השכינה זזה מכותל המערבי. וכל ענין השימום הוא בהבנינים, וכן הוא גם במקדש הפרטי שבכאו"א [שבכל אחד ואחד] מישראל, דהיסוד הוא שלם זך וטהור וכמ"ש [וכמו שכתוב] אני ישנה ולבי ער, ואיתא במד"ר [במדרש רבה] אני ישנה מן המצות ולבי ער לגמ"ח [לגמילות חסדים] אני ישנה מן הצדקות ולבי ער לעשותן, דכל ענין השימום, ר"ל [רחמנא ליצלן], שישנו בישראל הוא רק בדוגמת הבנינים שמחוץ להיסוד, אבל היסוד דמקדש הפרטי הוא בקדושתו.  It is written: They shall make Me a sanctuary and I shall dwell within them. “Within them” means within every one of Israel. For within every Jew, the core point of the heart’s inner essence is a sanctuary for His dwelling (may He be blessed).The site of the sanctuary remains sacred, even in times of exile and desolation. In Midrash Sh’mot Raba Chapter 2, R. Acha says: “The Shechina (Divine Presence) never departs from the Western Wall.” All the desolation is limited to the buildings. So, too, is the case with the personal sanctuary within each of Israel; the foundation is whole, clear and pure, as it is written, I am asleep but my heart is alert. Midrash Raba comments: “I am asleep for mitzvot, but my heart is alert for acts of kindness; I am asleep for charities, but my heart is alert to perform them.” Every form of (spiritual) desolation (may G‑d rescue us from such) found in the people Israel is only in those aspects of the people analogous to buildings above the foundation. The foundation of the individual sanctuary, however, remains in its holy state.

It is hard for people to relate to the destruction of the Beis Hamikdash.  It happened so long ago and we can't imagine what the Mikdash represents and what it means for the world.  People will cite כל דור שלא נבנה בית המקדש בימיו כאילו נחרב בימיו to say that it is not an act that happened many years ago but if the Mikdash is not built it is destroyed again this year but it is still near impossible to relate.  [That is not what it actually says in the Yerushalmi Yoma 5a, it says כל דור שאינו נבנה בימיו מעלין עליו כאילו הוא החריבו, the individual himself tore down the Mikdash.]  An easier approach is to realize that that the Mikdash and its destruction is an outgrowth of the spiritual state of the world.  The destruction of the Mikdash is apparent in the spiritual erosion, corrosion and breakdown in a person's soul.  Never mind wrong deeds, but the general attitude of lack of spiritual yearning, darkness and emptiness that permeat one's soul is the churban one must mourn for.  The fact that one rolls from one tisha b'av to the next lured asleep by the surrounding culture and the daily grind of live barely thinking of the Mikdash for a couple of seconds a year is the churban.  That is what there is to mourn. One must mourn the fact that they do not know why they are mourning and will try to fill the time of the day but watching some holocaust video, listening to some 24 hour program etc. to all fade away the second one can eat. However, the Rebbe is giving hope here. The Mikdash is destroyed but the Kotel remains standing.  It is not totally destroyed.  There is left a bit to rebuild from.  A beacon of light in the darkness .  So too, our souls may slumber but they can be awakened.

Above Destruction

The parsha of Balak leads right into the three weeks this year.  What lesson can we derive from the parsha about this time of year? The Gemorah in Bava Bathra (14b) says Moshe Rabbenu wrote ספרו ופרשת בלעם.  The word ספרו would seem to be the Torah that is called תורת משה and פרשת בלעם is the parsha of Balak.  The question has been posed why is the parsha of Bilam singled out?  Why according to some midrashim will Moshiach write Bilam's beast? 

Bilam was able to tap into the opportune moment and find a place cursing would be affective.  He was able to tap into the middat hadin an use it to his advantage.  During the time he tried to curse Klal Yisroel the middat hadin was suspended and he had no power.  It was a time of existence that is not present in the normal order of the world.  Bilam tried to tap into the negative actions of Klal Yisroel to administer a curse but it was to no avail.  Hashem was not employing the middat hadin where one's negative actions have an effect but was looking at the innate kesher that exists between Hashem and Klal Yisroel.  At this level there is no room for any curse to take effect. This type of connection is not something that is present in the normal order of Torah.  That is why the the parsha of Bilam is considered a separate sefer.  It is that connection that will be revealed in the future and hence Moshiach will ride on Bilam's animal (based upon מענה יחזקאל brom Rav Yichezkal Hartman.) 

Many of the Chassidic books stress the hidden good that lurks under the surface during the three weeks.  Even the 17 of תמוז is on the day of 17 which is the numerical value of טוב.  How can we relate to this if it is not present at the current time?  By living on a higher plain of existence than we can see above the destruction.  There is a level above the middat hadin, above the destruction and that is what will lead to the tikkun.  Now this is hard to do all the time but at least once a week, on Shabbos, one can take the time to contemplate.  הנה העם היוצא ממצרים the Emrey Chayim points out that the word הנה can be נוטריקון for השבת נועם הנשמות.  It was the merit of Shabbos that greatly bothered Balak.  A Shabbos can not be disturbed by any sort of evil forces that Balak would try to throw at the Jews.  The Rodomsker says (in Shabbos Chazon and Ki Teitzey) that the Gemorah in Shabbos (10b) says אמר ליה הקדוש ברוך הוא למשה מתנה טובה יש לי בבית גנזי ושבת שמה means that the Shabbos exists on the same level after after the destruction of the Mikdash, "ר"ל גם בבית גנזי שבהמ"ק נגנז יש לנו כח השבת כמו בזמן שהי' הבית על מכונו." He says that is the meaning of  רב לך שבת בעמק הבכה, during the time of the three weeks when it is the עמק הבכה, things are more difficult, then the Shabbos is even greater, רב לך שבת.  By stretching Shabbos observance, both in the x's and o's of the basic halachot (which need constant chizuk as the Mishna Berurah writes in his intro. to the third volume of the Mishna Berurah,) and by focusing on kedushat Shabbos and what it means to have a proper Shabbos.

Build With Daas

The Gemorah in Berachos (33a) says וְאָמַר רַבִּי אֶלְעָזָר: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ דֵּעָה כְּאִילּוּ נִבְנָה בֵּית הַמִּקְדָּשׁ בְּיָמָיו.  Why is having דעה as if one rebuilt the Mikdash?
Rashi in Vayigash says the crying of Yosef and Binyomin one each other's necks alluded to crying for the Mishkan and Mikdash.  The connection to the neck and Mikdash is already found in Chazal on Shir Hashirim (4:4)  כְּמִגְדַּ֤ל דָּוִיד֙ צַוָּארֵ֔ךְ בָּנ֖וּי לְתַלְפִּיּ֑וֹת.  Why is the Mikdash connected to the neck?
A person naturally has the desire to do the right thing.  However, that is a mere intellectual truth, not the way a person feels.  There is a great distance between mind and heart.  When one goes to the Mikdash and feels the experience שמשם שואבין רוח הקודש, that distance is mitigated.  That is why the Mikdash is referred to as the neck, the bridge between the mind and the body. 
Chazal mean by אָדָם שֶׁיֵּשׁ בּוֹ דֵּעָה as one who's hearty and mind are connected.  One who has דעת is one who's emotions and feelings line up with their intellectual understanding.
 ידע שור קנהו וחמור אבוס בעליו ישראל לא ידע עמי לא התבונן.  What is the comparison, the animal's only though process is to get food, man is bothered by great questions of saving the world from pandemics, social justice and all other great endeavors; man has the ability to rebel?  Because at our base we recognize Hashem just as the animal recognizes its master.  It is only the lack of  ישראל לא ידע, the lack of דעת that distracts us.

No Need For Teshuva In Elul

From the sefer דעת משה on Chukas:

Learn To Achieve

From Mictav volume 1:

When the presence of the revealed Shechina is diminished by lack of Mikdash, it must be replaced by learning more Torah.  That way one can each achieve a deeper, inner connection with Hashem, בגדר חכם עדיף מנביא.

Beis HaBechirah

Why does the Rambam call the Laws of the Beis Hamikdash, Hilchos Beis Habechirah, why use the term Beis Habechirah when the Rambam always calls it Mikdash?  In fact the other laws he calls Kli Mikdash and he describes the mitzvah to nuild a Mikdash, not a Beis Habechirah?  The Rambam wants to highlight what is special about the Mikdash in Yerushalyim over the Mishkan Shilo etc?  The place of the Mishkan wasn't intrinsically special over any other palce, merely the Mishkan happened to be there a place for people to come to offer sacrifices.  The Beis Hamikdash is different.  It is the place 'אשר בחר ה, the place itself and the Mikdash built there have kedusha because Hashem desired this place.  It is the the chosen place, the Beis HaBechirah (based on Likutay Sichos volume 24 Reah sichah 1.)
With this idea we can also understand why in the דיינו of the הגדה it uses the term Beis Habechirah as well; why that term specifically?  Because we are explaining what's the big deal we are making about leaving Egypt if at the end of the day we are back in galus?  Because we were chosen and no matter what the circumstances, we remain with that eternal connection to Hashem.  That is reflected in the Beis Habechirah, the chosen place for the chosen people.  (Based upon Toras Menachem 5626 second night Pesach.)

Why So Long

In ספר החיים by the Maharal's brother, in the chapter on galus and geulah he starts with the reason's of the lengthy golus.  The first two reasons are bittul Torah and lack of proper teshuvah which is probable a test for every generation.  His third reason rings a little more relevant specific to our times, even though surprisingly he wrote this in Europe hundreds of years ago when Jews were downtrodden and poor.  (Though he did live at the tale end of the paradisus iudaeorum so things might have been better but as we know from the golem stories there was already opposition cropping up.)

                                                              To live a Eretz Yisroel life:

You Are Destroyed

From דעת חכמה ומוסר ח"ב:

Why is שנאת חנם a קלקול פנימיות?  Simple understood, because it is a destruction of the person's middot, which define the essence of the person.  But then this should be true by any lack of middot, not just שנאת חנם?  It may be true by every problem in middot, it just happens to be that in Beis Sheni the problem was in שנאת חנם, however I believe it may be precise. 

In the very last chapter of the second volume of Aley Shor, Rav Wolbe brings a vort from Rav Eizak Sher:

A person is only complete when have friends, when they work with others.  If one maintains שנאת חנם and doesn't get along with others they are in essence destroying themselves.

Sprouting From Bitachon

The Gemorah Shabbos 139a (and Yoma 9a) says רשעים הן אלא שתלו בטחונם במי שאמר והיה העולם לפיכך מביא הקדוש ברוך הוא עליהן שלש פורעניות כנגד שלש עבירות שבידם שנאמר לכן בגללכם ציון שדה תחרש וירושלים עיין תהיה והר הבית לבמות יער.  Rashi explains ג' עבירות - בשחד ישפוטו במחיר יורו ונביאיה בכסף יקסמו:,ג' פורעניות - שדה תחרש עיין תהיה ולבמות יער:  This means that the three punishments correspond to the three sins.  However, what is the לפיכך, why is the בטחון a reason to be punished according to the crime, what does the בטחון add?  The Maharsha says a different interpretation.  He says לפיכך ר"ל שתלו מיהת בטחונם בו מביא הקב"ה עליהם ג' פורעניות על ג' עבירות לא בכליון גמור כמו בסדום דהיינו ציון שדה תחרש ויהיה ראוי לזריעה וירושלים לעיים והר הבית לבמות יער שיהיה מיהת דבר הצומח ולא כליון גמור כמו בסדום שנאמר בו וה' המטיר וגו' גפרית ואש וגו' ויהפוך את הערים וגו' וצמח האדמה וק"ל:  The element of בטחון left room for regrowth.  It is because of בטחון that a new plant, a new Mikdash can come forth.  Why does בטחון leave room for regrowth?  בטחון comes from the very depth of the soul of a Jew.  As long as a person has בטחון, it means s/he retains their connection to Hashem and from there can sprout forth a stronger connection to Hashem.  The Yalkut Tehillim (719 on possuk 32:10) says רַבִּ֥ים מַכְאוֹבִ֗ים לָרָ֫שָׁ֥ע, וְהַבּוֹטֵ֥חַ בַּי-הוָ֑ה, אפילו שהוא רשע, חֶ֝֗סֶד יְסוֹבְבֶֽנּוּ.  It is בטחון that allows for one to remain in contact with Hashem.  (Based upon Aley Shor volume 2 on בטחון Ch. 13.)

The Gemorah in Taanis (30b) says תניא נמי הכי כל האוכל בשר ושותה יין בט' באב עליו הכתוב אומר (יחזקאל לב, כז) ותהי עונותם על עצמותם:  The Ritva explains: פירש שאין לעצמותיו תחיה בתחיית המתים העתיד להיות בבנין בית המקדש לאותן שמתו בגלות וחכו לישועה שעליה׳‎ אמר הכתב אשרי המחכה ויגיע לימים.  Since it is בטחון that allows for regrowth, only those that retain their בטחון in the גאולה will merit to sprout forth from the earth and see the third Mikdash.   

The Chida (מדבר קדמות מערכת ק.):