MIKDASH-BUILD

Volume III, Number 7
1 Nisan 5759

Table of Contents

1. A TIME TO BUILD
2. THE TORAH OF GEULA

A TIME TO BUILD


by Binyamin Ze'ev Kahane
(from the Judean Voice )

Parshiyot Vayakhel and Pekudei are basically repetitions of the material which was previously covered in parshiyot Terumah and Tezaveh. This naturally gives rise to an often asked question: How can our Torah, which we know is never redundant, go ahead and "waste" so much space on all of these extra verses? Why not simply state, "and the "bnei Yisrael" did as Moses commanded them", as is frequently done in the Torah?

It is also important to note that even in the description itself of the Tabernacle and its vessels, the Torah is uncharacteristically verbose. Furthermore, these portions are only an introduction to the book of Vayikra, which deals primarily with topics related to the tabernacle and offerings. And yet, despite it all, most of us feel completely detached from these portions of the Torah. We can't seem to relate to them, despite the fact that over one third of the mitzvot are connected to the subject of the Temple and sacrifices.

Lost Proportions

In light of these facts, it must be concluded that our sense of proportion regarding what Judaism considers truly important has been badly distorted. While this Torah sheet often expounds upon basic ideas and concepts which in this lost generation have become so foreign to us, what we see now is that even the mitzvot themselves have become foreign to us, and the Torah has been reduced to it's bear minimum.

In light of these facts, it must be concluded that our sense of The reason that the Torah allocates such a hefty portion to the Temple and the sacrifices, is because these subjects are so central to the living of a true Jewish life. It is curious that when the Torah devotes a lot of space pertaining to the details of other mitzvot, no one sees this as strange. On the contrary, many feel that indeed, more space should be allotted to the explanations of various mitzvot. Why? Because people understand that without the mitzvot, there is no Torah. But this is precisely the problem. While everyone understands that there is no Judaism without mitzvot, many do not grasp the fact that the Temple and sacrifices are also essential to Judaism, and without them, there really is no Judaism.

The Holy Temple In Our Days

In light of these facts, it must be concluded that our sense of Only now can we begin to address the issue of our obligation to rebuild the Temple and renew the sacrifices.

In light of these facts, it must be concluded that our sense of In general, this idea is met with immediate opposition. There are no shortage of excuses, each camp offering it's own explanation why we can't build the Temple today. Some say: "The Temple will fall from the sky, and it is none of our business". Others claim: "The Temple is a project for the Messiah". And then there is this gem: "We are on too low a level to deal with such a lofty topic". And there are more. A Mitzva is a Mitzva

In light of these facts, it must be concluded that our sense of For all these excuses, there are clear and powerful answers. However, in this limited space, we cannot bring them down.

In light of these facts, it must be concluded that our sense of But there really is no need to, since the rebuilding of the Temple is one of the 613 commandments. That closes the case. Have you ever heard anyone say that eating matzoh on Passover is a job for the Messiah? Has anyone ever said: Family purity? Mikveh? What for?! Family purity will descend from the heavens! Or how about: Study Torah!? A lowly sinner like me should study the holy Torah!?

In light of these facts, it must be concluded that our sense of Of course these excuses are absurd. We do not seek ways to avoid performing mitzvot, all the moreso the mitzvah which literally causes the Divine Presence (Shechina) to dwell amongst us. (Dear friends, did G-d allow us to conquer the Temple Mount thirty years ago just so that the Arabs can continue to desecrate His Name on our holiest site, this time under Jewish sovereignty? Shouldn't we feel that this is the very last mitzvah we should choose to ignore?]

Eating Grass...

In light of these facts, it must be concluded that our sense of Many say that since in the exile there were mitzvot which served as substitutes for the "Shechina", it is not so terrible if we suffice with these substitutes temporarily in Israel, too. But in the exile we had no choice, and Hashem will forgive us for neglecting the mitzvot pertaining to the Temple. But now, when we control our own fate, how can we possibly suffice with substitutes? This is similar to a man who eats grass instead of food. People ask him: What are you doing? He answers: Look, I was once stuck in the wilderness without food. I found some grass and I ate it to survive. They tell him: Fool! Then, you had no choice, so you were forced to eat grass. But now? You have real food, so why are you still eating grass?

In light of these facts, it must be concluded that our sense of And we? When will we stop eating grass?...


Table of Contents

THE TORAH OF GEULA, parts I & II


By HaRav David Bar Haim
(from Your Jerusalem, vol XXII, no. 3 Av-Elul 5758)

Part I

Allow me to begin with a story.

I do not attire myself in the same style of clothing as most of the religious Jews of whom I'm aware. I had made for myself several "cloaks", cut in such a way as to afford the wearer a true four- cornered garment, onto which I tied "tzitzith" with "tkheleth" (the special bluish thread specified by the Torah of which we make mention twice a day when reciting the Shema).

Why I am telling you this? Well, now for the story.

Recently, at the sheva berochoth of a cousin from Bne Berak, I struck up a conversation with the bridegroom's older brother - a representative example of the Lithuanian Yeshiva world. I had come attired as described above, and he politely steered the discussion to the issue of my clothing.

"What exactly is this you're wearing?" I explained that Jews should wear Jewish clothing: clothes that are modest and practical; clothes that facilitate a logical and natural performance of the commandment of "tzitzith" (as opposed to stuffing an uncomfortable and illogical rectangular 'garment' under one's shirt); clothes that distinguish us from the Gentiles (as opposed to walking around in an Al Copone-sty1e getup, minus the submachine gun). I also illustrated my remarks with relevant Halachic quotes.

My cousin - who is highly intelligent and very perceptive - rather than challenging my statements, nodded understanding and even confirmed my Halachic contentions. (He is very learned). The only question in his yeshiva-student's mind was: "What do you mean by practical? I replied that seeing this was the middle of a Middle-Eastern summer, and a hot day at that, I was certainly more comfortable and logically attired (shirt and sleeveless, summery 'cloak') than he.

My cousin fell silent and pensive. Again, understanding and a recognition of the truth of my comments showed clearly in his facial expression. Then be played his trump (and only) card. "It is beyond our capabilities to innovate: all we can do is to preserve that which was in the past."

And the truth is that my cousin is absolutely, 100% correct.

An athlete who lacks faith in his ability to succeed is doomed to fail, and is thus proved correct in his original assumption. Similarly, a school of Torah thought conditioned and taught to view change, any change, as an impossibility, renders itself incapable of providing the intellectual and spiritual leadership necessary for the flowering and growth of Torah in Erez Yisrael today.

Put another way: those who claim "We cannot change! We may not innovate" are right. They are truly incapable of doing so.

What, however, is meant by 'the flowering and growth of Torah in Eretz Yisrael today'. After all, doesn't the term 'Orthodox Judaism' mean that nothing changes - ever?

No it doesn't. Not at all.

The prophet Yeshayahu, speaking of a time when Hashem will bring His people back to His laind (11:12) goes on to make the following statement: "Thereiore with joy shall you draw water from the wells of salvation" (12:4) The message at first is unclear - what 'water' and 'what salvation'? Yonathan Ben Uziel, the author of the Aramaic translation of the Prophets, comes to our aid. His translation reads: "Thereiore with joy shall you receive new teaching from the choice righteous ones." Rashi adds: "Hashem will open their hearts by way of their redemption, and hidden areas of the Torah - that were lost due to their sufferings in Exile - will be revealed to them." And Radak (R. David Kinihi) comments: "...because the learning of that time will be an innovation...

There we have it. The Torah of these generations is indeed supposed to be qualitatively greater - and yes, different from that which was possible and fitting for the Galuth.

There is, however, a catch. Yeshayahu states that this new, higher learning can only be received from the choice righteous ones'. And who might they be?

I believe that the conversation related above illustrates who they cannot be. As for who they might be - this question will be explored later on, with Hashem's help.

Part II

Regarding the verse quoted above, "Therefore with joy shall you draw water from the springs of salvation" (Yeshayahu 12:4), the Aramaic translation of Yonathan Ben Uziel, renders the text thus: 'Therefore with joy shall you receive new teaching from the choice righteous ones." In the classic commentators we find Rashi saying: "Hashem will open their hearts as a result of their redemption, and hidden areas of the Tora. that were lost due to their sufferings in exile, will be revealed to them." And Radak (R. David Kimhi) comments: "... because the learning of that time will be an innovation ..."

Two difficulties present themselves:

1) What is meant by 'new teaching'?

2) Who are the 'choice righteous ones'? How are we to recognize them?

I shall attempt to deal with the first of these questions in this article.

When discussing the course to be followed by a person wishing to receive instruction and guidance in spiritual matters, the Torah directs us: Then shall you arise and go up to the place that the Lord your God shall choose. And you shall come to the priests the Levites, or to the judge that will be in those days, and inquire, and they shall tell you The Torah describes two types of wise men: the 'kohen' (priest) and the 'shofet' (judge). The difference between them is this: the 'shofet' is knowledgeable in the area of the details of Torah, and can express an opinion based on precedent and comparison; the 'kohen' is aware of the overriding and general principles of Torah, and possesses an intuitive understanding of that which is in accordance with Hashem's will. He can thus extrapolate the details from the general principles. Furthermore, he can suggest the correct course of action in entirely new and uncharted waters. The former level is typical of the Torah of galuth (exile); the latter is possible only in Erez Yisrael.

It is essential that we understand the causes and workings of these two types of Torah, which give rise to three distinct levels of Torah perception.

Everything in our universe is the result of Hashem's Will, and the success or failure of all things is directly proportional to the Bracha (Blessing), or lack thereof, that Hashem directs towards that particular phenomenon. This is true for all areas of our lives, and is particularly so with regards to the Torah. The level of understanding and enlightenment that Am Yisrael achieves is a function of the time and place, i.e. the bracha from above.

The highest level of Torah is prophecy: Moshe Rabenu was therefore both Master of all the Prophets and the receiver and teacher of Torah. Both Torah and prophecy are rooted in Hashem, and the two naturally go together. Thus we find at the beginning of Avoth in the Mishna: "Moshe received the Torah from Sinai, and transmitted it to Yehoshna, and Yehoshna to the Elders, and the Elders to the Prophets, and the Prophets to the Men of the Great Assembly." The Prophets were the forerunners of Hazal (the Sages); Prophecy is not limited to predicting the future, which is only one of its functions. First and foremost it involves an intimate and profound understanding of Torah. The original yeshivoth in Am Yisrael were the Bnei Hanevi'irn (the students of the Prophets) mentioned in the Tanakh (see Melachim I 20:3k II 2:3).

A second level is that of Ruach HaKodesh (Divine Inspiration), where a certain holy intuition leads the wise and holy man to discover that which is hidden in the Torah. This can be likened to the echo of a sound; it is not as sharp and clear as the original (the former level), but the sound is still intelligible (the concept of Bath Kol, literally daughter,' or residue of a voice, is part of this phenomenon).

A third level is a Torah which lacks both of the above, and must rely on logical inference (pilpul) and a wide-ranging knowledge of Halakhic precedents (bekiyut). We thus find in the Talmud Bavli that many Halakhoth and their concomitant reasonings were lost when Moshe Rabenu (who knew the first and second levels in an intuitive and straightforward fashion) passed away. and Othniel Ben Qnaz was able to recover them only through his powers of argumentation and logic, or the third level (AraIthin 1 6a).

The level of Torah in a given generation depends upon the time (I.e. the period in Am Yisrael's history, which can be either on the rise or on the decline) and the place (Erez Yisrael as opposed to the rest of the world).

The new teaching of Yonathan Ben Uziel is the shift from a purely rational and legalistic level of Torah, based on logical argumentation and precedent (the type of Torah which can be sustained in the galuth, or the exile, where the berakha from above is severely restricted) to a level where intuition and inspiration from Above have a role to play (the type of Torah which can be sustained in Erez Yisrael, particularly in the time leading up to final geula, or redemption, where the bracha from above is infinitely greater).

We should not be surprised by this. The reality of Torah in Am Yisrael is the result of the confluence of these two Divinely ordained creations: the Torah and the Jewish people. The resulting reality of Torah depends upon the success of their interface. Only Am Yisrael has the innate ability to 'hear' the voice of Hashem, to perceive His will, and to implement Torah in the world. (Gentiles who do study the TaNaCh generally do not know what to do with it). This ability is central to an understanding of the nature of Torah Sheba'al Peh (the Oral Law). The surprising phenomenon, therefore, is that we were able to sustain any level of Torah in the galuth at all.

Hazal (our Sages of blessed memory) were very much aware of this reality, and went out of their way to bring to our attention the existence of these substantially different levels of Torah.

In the Talmud Bavli (Sanhedrin 24a) we read: "'He has placed me in the dark, like those that are long dead' (Ekha 3:6) - R. Yirmiyah said 'this refers to the Talmud of Bavel"! A radical statement to be sure, and our teacher Rashi leaves us in no doubt as to its meaning: "Their learning is uncertain." The holy Maharal adds that this is due to the extremely convoluted and legalistic argumentation typical of the Babylonian Talmud, as a result of which conclusions are often dubious, since one can almost always argue against a given point of view (Hidushei Agadoth).

It is pertinent to note that it is R. Yirmiyah who makes this statement. R. Yirmiya was born in Bavel and came to Eretz Yisrael as a young man. He was thus uniquely qualified to discriminate between the Torah of Bavel and that of Erez Yisrael. We are therefore not surpriscd to find the same R. Yirmiyah, upon hearing a certain explanation given in Bavel, remark: "Those foolish Babylonians! It is because they dwell in a land of darkness that they make such dark (incorrect) statements!" (B.T. Pesahim 34b). Once again, Rashi is very forthright: "When they do not know the true explanation for something, they come up with incorrect explanations".

R. Yirmiyah was not alone in his estimation. His teacher, R. Zera, also originally from Bavel, fasted 100 fasts upon coming to Erez Yisrael, to be able to forget the learning of Bavel (B.T. Bava Mezia 85a). Rashi says plainly, that this refers to the Babylonian Talmud with which we are familiar. Note also that these statements about the Torah of Bavel are found in the Talmud Bavli itself. We find no attempt to hide this information.

All of the above can only be understood in light of the observation of our Sages to the verse "And the gold of that land is good (Bereshith 2:12) "There is no Torah like the Torah of Erez Yisrael, and no wisdom like the wisdom of Eretz Yisrael" (Bereshith Raba 16,4). The above mentioned citations make it clear that the difference is very real, and that the words of our Rabbis are in no way an exaggeration.

So how does this affect or apply to us?

R. Zera and R. Yirmiyah did not live in the days of the Mashiah. We in fact, in this generation, are much nearer to those glorious days. If we train ourselves to be aware of the reality and truth of these ideas, and open our minds and hearts to a truer appreciation of the miraculous worlungs of Torah within Am Yisrael as described above, we shall be well on the way to a new era in the mystical and wonderful conjoining between ourselves and G-d's Holy Torah.

Part III

Table of Contents

HaTenu'ah LeChinun HaMikdash

Gathering en masse to arouse consciousness among the People, its rabbis, and its leaders to rebuild the Beit HaMikdash and return the Kohanim to their Service

P.O. Box 31336, Jerusalem, ISRAEL
Telephone: +972-2-5371904
Email: Yirmiyahu Fischer


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