DESTRUCTIVE DIVISIVENESS: THE
THREE WEEKS
Shira Smiles shiur June 23,
2013/Tamuz 15, 5773
Summary by Channie Koplowitz Stein
As we approach the “three
weeks”,
the
period also known as bein hametzarim, between the narrow
straits, that
marks the period of mourning beginning with the breaching of the walls
of
Jerusalem and ending with the destruction of our Holy Temples, we must
ask
ourselves if our mourning is sincere. We go through the rituals of
mourning,
abstaining from weddings and haircuts for example, but do we
internalize the
emotion, do we truly feel what we have lost, or, as Rabbi Yaakov Emden
illustrates, are we like a young child who knows he has lost a parent
but
continues to play without understanding the extent of his loss.
If we are so distant from feeling the true extent of the loss of the
Beit
Hamikdosh, our problem is even greater, for we are experiencing a loss
of self,
a personal churban, for Hashem wanted us to build a sanctuary
not only
as a physical structure but also as a sanctuary within ourselves so
that He
could dwell within us. This personal loss needs to be mourned as much
as the
national loss of the Beit Hamikdosh.
There is a close connection between the physical Beit Hamikdosh and the
one
within our hearts, for the purpose of the Beit Hamikdosh in
Yerushalayim was to
reinforce our personal and national connection to Hakodosh Boruch Hu.
Hashem’s
presence was palpable
in the Beit Hamikdosh. Three times a year we were instructed to go to
Yerushalayim to bring our korbanot, literally, that which
brings us
close, and rejuvenate our connection to Hashem. As Rav Reiss points out
in Paamei
Moed, we had that opportunity any time during the year, any hour of
any day
when we may have felt our connection flagging, to renew that connection
by
going to the physical place where we could feel the warmth of His
embrace where
we felt the tzelem Elokhim, the Divine image within ourselves.
With the
destruction of the Beit Hamikdosh, we face the challenge of keeping
that
connection alive even without the potential of plugging in to the
connecting
source of this energy.
Rabbi Reiss continues. We still have the opportunity to reconnect to
Hashem on
a regular basis through tefillah, through prayer. But this is
effective
only when we realize that that the codified prayers are meant to serve
as a
springboard for our personal conversations with Hakodosh Boruch Hu, to
speak to
Him about what is going on in our lives as we would talk to our own
parent. If we cannot feel our connection through our prayers, the
medium
we used in the Beit Hamikdosh when we brought our korbanot, our
spiritual connection to Hashem even through Torah study is weakened.
The
external and the internal connection is severed.
The nature of the three weeks is that it has created destructive
divisiveness
so that we are no longer whole and complete within ourselves, with
others and
with Hashem. Rabbi Yaakov Hillel in Ascending Jacob’s
Ladder discusses
the idea that each part of the human body corresponds to a differ part
of the
Beit Hamikdosh, and the heart represents the Holy of Holies. Therefore,
the yetzer
horo takes up residence within the left side of the heart while the
yetzer
hatov lives in the right chambers. The battle to retain our
personal Beit
Hamikdosh takes place constantly within our hearts, for it is our
hearts and
emotions that drive the rest of our being, from our intellect to our
actions.
What this means, explains Rabbi Hillel, is that every time we do
something
wrong, we cause the Shechina, God’s
Presence, to leave us and destroy our personal, internal Sanctuary,
destroying
the present day Beit Hamikdosh. If we are to merit rebuilding the
physical
structure of the Beit Hamikdosh on earth, we must work to rebuild our
inner
Beit Hamikdosh, the reflection of the Beit Hamikdosh on high.
How are we to work on this goal? Rabbi Freiman gives us some guidelines
in Shaarei
Derech. He explains that while we may learn Torah and live
halachically
correct lives, our priorities may be skewed. Are our lives centered
around
Torah and connection to God, or around the business world? Do we
sacrifice the
time for prayer or Torah study to sleep a little longer and still get
to an
entertainment venue early? Do we take as much time to arrange and
reward
learning time for our school age children as we spend in arranging play
dates?
The three weeks is a time to realign our priorities and nurture our
spiritual
essence.
During the three weeks we ask Hashem to rebuild the Beit Hamikdosh,
Hashem’s
home. Rabbi
Pincus in Galut veNechama turns this question around. He says
that
Hashem is telling us to look at our own homes, our mini Batei
Mikdosh.
Would Hashem be comfortable residing in our homes? Is the atmosphere
conducive
to spiritual growth and action? We are so busy “loving”
our mundane
possessions, activities and surroundings, that we may not find time and
space
to love Hashem. Enjoy this world, but not at the expense of sacrificing
spiritual values, says Rabbi Pincus. Keep the focus of my home a
comfortable
place in which God’s
presence can reside. That means not only removing improper influences,
but also
adding positive elements. Make the home a place where brachot
are
recited regularly and with affection for Hashem. Imbue Shabbat with
peace,
tranquility and activities appropriate to its spiritual significance.
Perhaps
above all, keep the household speech holy, gentle and positive. During
these
three weeks, what can I do to create a more inviting environment for God’s
holy Presence?
Rav Aharon Kotler asks what’s
stopping us from aiming for the stars, for a vision of greatness within
our
homes. We feel a disconnect between our spiritual selves and our
physical
selves. The influences of the outside world have destroyed our
connectedness to
Hakodosh Boruch Hu and have rendered a churban, a destruction
within
ourselves so that we are no longer whole. What’s
stopping me from recreating this connection so I no longer feel
uncomfortable
saying a bracha out loud or washing for hamotzie
in public?
The greatest disconnect from Hashem is caused by our failure in our
love for
our fellow man, sinat chinom. Rabbi Friefeld speaks of sinat
chinom,
groundless hatred, as the ultimate form of disconnectedness, for our
mission on
earth as Jews is to unite the world, to create a wholeness and
connectedness to
Hakodosh Boruch Hu. If we cannot love another fellow human being who is
also
created in the image of God, then we are chasing God’s
Presence away. This wholeness of
mission among the Jewish people was achieved first when everyone came
together
in love of Hakodosh Boruch Hu to build the Mishkan and
establish it in
Shiloh, and it achieved permanence in the building of the Beit
Hamikdosh. The
Beit Hamikdosh was the tangible symbol of the wholeness within Bnei
Yisroel and
our connection to Hashem. Once sinat chinom entered our hearts,
however,
it drove the Shechinah away and the Beit Hamikdosh was
destroyed.
Let us bring the redemption closer by focusing on the sanctuaries
within
ourselves and within our homes. Let us create a place without
divisiveness,
where our spiritual essence is in harmony with our physical reality,
and where
our behavior in our homes and toward each other mirrors the love
Hakodosh
Boruch Hu feels for us. When it is whole again, we will merit the
rebuilding of
the Beit Hamikdosh, the structure that represents this wholeness and
connectedness, may it be speedily in our day.