By definition golus is when one is exiled in a foreign land. The third golus we went through as a nation- the one that gave us Chanukah, was that of Yavan- the Greek empire. Yet we were in our homeland, with the Bais Hamikdosh standing, all along. What about the struggles we went through with the Greeks is categorized as golus? The Marsha (Megillah 11a) answers: The objective of the Greeks in their conflict with Yisroel was to take the kedusha out of Am Yisroel. The Greek philosophy was that there is no kedusha in the world, nothing is holier then the next thing- Yisroel is just like any other nation, the Torah is just as mundane as any other subject and the Holyland, Eretz Yisroel, is just like any other land in the world. In their fight against Yisroel the Greeks were successful in uprooting the kedusha from Eretz Yisroel thus making our homeland foreign to us. The three golios that took place outside of Eretz Yisroel are compared to a son that is lost and far away from his father. The golus of Yavan is compared to a son who doesn’t recognize his father’s house, thus feeling like a foreigner while he is in his own home. With the kedusha taken out of Eretz Yisroel, Eretz Yisroel itself became the foreign land we were exiled to. The victory of Chanukah had to have included in it the freedom from this struggle. With the Neis of Chanukah the kedusha was put back into Eretz Yisroel and was once again the home of Klal Yisroel.
Chanukah was the completion of the dedication of the second Bais Hamikdosh. Chasmal tell us that when they returned to Eretz Yisroel to build the second Bais Hamikdosh, Ezra sanctified the land for eternity- ‘kudsha leshata ul’usid lavoh’. R’ S. R. Hirsch (Bamidbor 15;18) explains this to mean, that the goal of the second Bais Hamikdosh was to equip Klal Yisroel and prepare them for the centuries of dispersion that lay ahead of them. The victory over the mighty Greeks completed the work of sanctifying the land that Ezra had started, making the kedusha of Eretz Yisroel a reality for eternity. Bringing the second Bais Hamikdosh and the kedusha of Eretz Yisroel to completion- a kedusha to last for eternity.
Showing posts with label Kedusha. Show all posts
Showing posts with label Kedusha. Show all posts
18 December, 2009
26 November, 2009
Parshas Vayaitzai
Avraham referred to the makom hamikdosh as har Hashem- the mountain of Hashem. Yitzchok called that same spot sadeh- a field. In this week's parsha Yaakov calls it bais Elokim- the house of Hashem.
Maseh Avos siman l'bonim- everything that the Torah tells us that transpired to the Avos, is a sign to what their children will go through. Yaakov was the Av that taught us how to live life in golus. He was the one that lived through exile, in a hostile environment and flourished and grew despite the antogonism of Lavan and Esav. We are to learn about the life of Yaakov and learn the lessons of how to live through the long golus.
As Yaakov was leaving Eretz Yisroel- running away from a brother who wanted to kill him, running to live by an uncle who wanted to destroy him- he first stopped at the Makom Hamikdosh to daven. How would he be able to survive the hostilities he was about to face in the house of Lavan- so far from the kedusha of the house of Yitzchok? His hope was to build a house of kedusha for only a house can protect him from the outside influences. His last stop before going into exile was the makom hamikdosh- the source of kedusha in this world. He built himself a house of kedusha in that spot to take along with him on his journey through golus.
אַחַת שָׁאַלְתִּי מֵֽאֵת־יְהֹוָה אוֹתָהּ אֲבַקֵּשׁ שִׁבְתִּי בְּבֵֽית־יְהֹוָה כָּל־יְמֵי חַיַּי - Dovid hamelech asks Hashem for one thing- to dwell in the house of Hashem all the days of his life. Isn't that request a bit unrealistic? Dovid had to take care of his kingly duties, to take heed of and solve the problems of the country and of the Jewish people. He had to deal with other kingdoms, meet with his ministers, and make crucial decisions accourding to the will of Hashem. How could he pray to dwell in the house of Hashem ALL the days of his life? Reb. Sarah Schenirer (Carry Me In Your Heart by Pearl Benisch, Feldheim Publisherd- pg. 127) answers: The whole universe is a House of Hashem. Wherever we go, whatever place we occupy, we can make it a dwelling for Hashem. Whatever we do, every day and every minute of our lives, we dwell in Hashem's house if we do everything with His will in mind. Everything we do, say, and feel, in dealing with people or in practicing our professions with honesty and truth according to Hashem's commandments, we dwell in Hashem's House all our lives. Dovid's wish was that he be able to live his life and yet never leave the house of Hashem.
Yaakov was the first one to go into exile. On his way he was taught an important lesson. One can be doing the most mundane things and yet be dwelling in the house of Hashem. Hashem made sure that Yaakov went to sleep at the makom hamikdash, to teach him that if you build a house of Hashem, a house of kedusha- anywhere in the world, anything you do in it- even sleep, if it is done to bring you closer to Hashem, is the highest form of service of Hashem.
Parshas Vayietzai Ponderable Points:
Why is it important for the Torah to tell us the give and take between Yakoov and the shepherds about the rock on top of the well and that Yakoov (The 'ish tam') was able to roll it off himself?
Why did Yakoov offer to work for seven years?
(In the Torah we find we find the concept of working for six- days, years and resting the seventh. Shabbos, Shmitta and eved evrey)
Is there a significance that all the Shvotim where named by their mothers? (With the exception of Levi)
How come Yakoov left Lavans house before his mother called for him, as she said she will?
Maseh Avos siman l'bonim- everything that the Torah tells us that transpired to the Avos, is a sign to what their children will go through. Yaakov was the Av that taught us how to live life in golus. He was the one that lived through exile, in a hostile environment and flourished and grew despite the antogonism of Lavan and Esav. We are to learn about the life of Yaakov and learn the lessons of how to live through the long golus.
As Yaakov was leaving Eretz Yisroel- running away from a brother who wanted to kill him, running to live by an uncle who wanted to destroy him- he first stopped at the Makom Hamikdosh to daven. How would he be able to survive the hostilities he was about to face in the house of Lavan- so far from the kedusha of the house of Yitzchok? His hope was to build a house of kedusha for only a house can protect him from the outside influences. His last stop before going into exile was the makom hamikdosh- the source of kedusha in this world. He built himself a house of kedusha in that spot to take along with him on his journey through golus.
אַחַת שָׁאַלְתִּי מֵֽאֵת־יְהֹוָה אוֹתָהּ אֲבַקֵּשׁ שִׁבְתִּי בְּבֵֽית־יְהֹוָה כָּל־יְמֵי חַיַּי - Dovid hamelech asks Hashem for one thing- to dwell in the house of Hashem all the days of his life. Isn't that request a bit unrealistic? Dovid had to take care of his kingly duties, to take heed of and solve the problems of the country and of the Jewish people. He had to deal with other kingdoms, meet with his ministers, and make crucial decisions accourding to the will of Hashem. How could he pray to dwell in the house of Hashem ALL the days of his life? Reb. Sarah Schenirer (Carry Me In Your Heart by Pearl Benisch, Feldheim Publisherd- pg. 127) answers: The whole universe is a House of Hashem. Wherever we go, whatever place we occupy, we can make it a dwelling for Hashem. Whatever we do, every day and every minute of our lives, we dwell in Hashem's house if we do everything with His will in mind. Everything we do, say, and feel, in dealing with people or in practicing our professions with honesty and truth according to Hashem's commandments, we dwell in Hashem's House all our lives. Dovid's wish was that he be able to live his life and yet never leave the house of Hashem.
Yaakov was the first one to go into exile. On his way he was taught an important lesson. One can be doing the most mundane things and yet be dwelling in the house of Hashem. Hashem made sure that Yaakov went to sleep at the makom hamikdash, to teach him that if you build a house of Hashem, a house of kedusha- anywhere in the world, anything you do in it- even sleep, if it is done to bring you closer to Hashem, is the highest form of service of Hashem.
Parshas Vayietzai Ponderable Points:
Why is it important for the Torah to tell us the give and take between Yakoov and the shepherds about the rock on top of the well and that Yakoov (The 'ish tam') was able to roll it off himself?
Why did Yakoov offer to work for seven years?
(In the Torah we find we find the concept of working for six- days, years and resting the seventh. Shabbos, Shmitta and eved evrey)
Is there a significance that all the Shvotim where named by their mothers? (With the exception of Levi)
How come Yakoov left Lavans house before his mother called for him, as she said she will?
20 March, 2009
Parshas Hachodesh
The Ramban says that Sefer Shemos details Yitzias Mitzraim which was the creation and birth of the nation of Yisroel and ends with the building of the Mishkon which was a creation and building of a home for Hashem in this world. (We find that the building of the Mishkon parallels the creation of the world - hence the thirty nine melochos of Shabbos are the same as the thirty nine melochos of the building of the Mishkon.) We also find the creation and giving of the Torah in the sefer of Shemos. In each of thees three 'creations' we find that Rosh Chodesh plays a role. The Mitzva Klal Yisroel was given before they started the preparations for the night they became a nation was Rosh Chodesh. The Shelah says that the creation of Klal Yisroel was actualy on Rosh Chodesh Nissan. (That is why we say in the Haggadah 'Yachol m'Rosh Chodesh'- One would think the mitzva of sepor yitzias Mitzraim starts on Rosh Chodesh Nissan.) Incidentally (or is it?) Rashi in Parshas Beraishis points out that it would've been proper to start the Torah from that point with the Mitzvah of Rosh Chodesh. The Mishkon was finished in Kislev but wasn't dedicated until Nissan on Rosh Chodesh. We find the same thing at the creation of the world. (After all, all of these creations mirror each other for they are all the same thing as we say Shabbos by Mincha- "Atah Echod - the world, veshimcha echod - the Torah, umi K'amcha Yisroel goy echod- Klal Yisroel.") The last day of creation- the first Friday was also Rosh Chodesh.
What is it about the day of Rosh Chodesh that plays such a prominent role in the creation of the universe and of Klal Yisroel?
We end the middle brocha of the Shabbos Shemona Esrah with "mekadash haShabbos"- Hashem is the one who sanctifies Shabbos. While on Yom Tov we say "Mekadash Yisroel v'hazmanim"- He sanctifies Yisroel who in turn sanctify the seasons. Shabbos comes every week and its kedusha is given to us as a gift from Hashem, we don't have to do anything to make the day holy- that's Hashems 'job'. Yom Tov on the other hand gets its kedusha from Klal Yisroel. The process in which Bais Din decides what day Rosh Chodesh will be is called 'Kiddush Hachodesh'- Bais Din, as the representatives of Klal Yisroel go ahead and impart Kedusha into the day of Rosh Chodesh and thus sanctifying the whole month.
The message of Rosh Chodesh is that Klal Yisroel has the power to sanctify the whole creation with their deeds. No creation was ever complete without the contribution from us humans. When we act with kedusha all of the universe is uplifted and sanctified.
Based on my understanding of a Mamor from R' Meir Belsky Shlita.
For another look at Parshas Hachodesh click here.
What is it about the day of Rosh Chodesh that plays such a prominent role in the creation of the universe and of Klal Yisroel?
We end the middle brocha of the Shabbos Shemona Esrah with "mekadash haShabbos"- Hashem is the one who sanctifies Shabbos. While on Yom Tov we say "Mekadash Yisroel v'hazmanim"- He sanctifies Yisroel who in turn sanctify the seasons. Shabbos comes every week and its kedusha is given to us as a gift from Hashem, we don't have to do anything to make the day holy- that's Hashems 'job'. Yom Tov on the other hand gets its kedusha from Klal Yisroel. The process in which Bais Din decides what day Rosh Chodesh will be is called 'Kiddush Hachodesh'- Bais Din, as the representatives of Klal Yisroel go ahead and impart Kedusha into the day of Rosh Chodesh and thus sanctifying the whole month.
The message of Rosh Chodesh is that Klal Yisroel has the power to sanctify the whole creation with their deeds. No creation was ever complete without the contribution from us humans. When we act with kedusha all of the universe is uplifted and sanctified.
Based on my understanding of a Mamor from R' Meir Belsky Shlita.
For another look at Parshas Hachodesh click here.
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