Remembering the Churban Beis Hamikdash - Part 1 - Rabbi Chaim Morgenstern

Remembering the Churban Beis HaMikdash

Torah Insights for Enabling Us to Feel the Loss and Yearn for the Rebuilding
of the Beis HaMikdash

By

Rabbi Chaim Morgenstern

Reprinted from the booklet with permission by the author.

Introduction

OUR OBLIGATION

כל דור שאין בית המקדש נבנה בימיו מעלין עליו כאילו החריבו.
מאי טעמא ? לפי שלא עשו תשובה.

“A generation that does not merit the building of the Beis HaMikdash is reckoned as if the generation destroyed it. Why? Because the people did not do teshuva.” (Yerushalmi Yoma, 1:1 (5a); Yalkut Shimoni Tehillim #137)

Chazal are telling us that each generation is obligated to try to merit the rebuilding of the Beis HaMikdash – not by any physical means – but by doing teshuva. Just as the aveiros of our forefathers caused the destruction of the Beis HaMikdash, so too, if we don’t do teshuva, it is considered as if we destroyed the Beis HaMikdash. (In fact, had it been in existence, it would have been destroyed in our generation). This is because the same aveiros that caused its destruction still prevail (Sifsei Chaim, Rav Chaim Friedlander, Moadim, vol. 3, p. 276).

The Chofetz Chaim ( Shmiras HaLashon, pt. 2, ch. 7; Preface to Chofetz Chaim) writes that Chazal are referring to these specific aveiros: sinas chinom, lashon hara, rechilus and machlokes, adding that each of these aveiros causes the other. Because of sinas chinom, we speak lashon hara and make machlokes; conversely, lashon hara and machlokes cause the transgression of the other in addition to sinas chinom. We can also include the aveiros of hurting another’s feelings (ona’as devarim), embarrassing a fellow Jew (halbanas panim), taking revenge or bearing a grudge (nekama or netira), which can also cause or be a result of the above aveiros. Since there is no shortage of mussar sefarim that expound on these aveiros (the most famous and perhaps most widely used is the Chafetz Chaim and Shmiras HaLashon), these articles will not deal with these subjects.

Despite this daunting list of aveiros, there is another factor that is causing our lengthy galus – not properly mourning over the destruction of the Beis HaMikdash.

Chazal tell us, “Kol Hamisabel al Yerushalayim zocheh v’roeh besimchasa, ve’she’aino misabel al Yerushalayim, aino roeh besimchasa” – whoever mourns for Jerusalem (in her exile) merits to share in the rejoicing of her redemption, and one who doesn’t mourn over Jerusalem will not see its rejoicing, i.e., the rebuilding of the Beis HaMikdash. (Ta’anis 30b; Shulchan Aruch O.C. 554:25.The Ritva [Ta’anis ad. loc.] comments that if one mourned properly and nevertheless died before the Beis HaMikdash was rebuilt, he will arise during the coming of Moshiach and witness its rebuilding.)

Rav Chaim Volozhin and the Chasam Sofer remarked that throughout the course of history, many nations have experienced physical destruction and the loss of national independence, yet none continues to mourn their loss as the Jewish people do. These other nations have accepted the irrevocable nature of their misfortunes and the fact that there is no hope that their former empires will ever be restored to their former greatness. Their once glorious kingdoms have forever vanished from the hearts and minds of their people.

In sharp contrast, even though the actual destruction of the Beis HaMikdash took place some 2,000 years ago, the enormity of the catastrophe is as real today as it was when these tragedies befell us. Our deep pain and anguish are constantly felt and do not diminish with the passage of time. Chazal reassure us that the powerful kingdom of Hashem will once again be restored and resume its former majesty and grandeur. This is one of the reasons why the mournful day of Tisha B’av is referred to as a moed, a festival.

The chronicles of history record that Napoleon Bonaparte passed a shul on Tisha B’av and heard the sounds of bitter weeping from the congregants. Upon inquiry, he was told that the Jews were bewailing the loss of their land. Astonished and deeply impressed, he declared, “A nation that still sheds tears over their long-lost country will never die; such a nation may be certain that they will eventually regain their land” (The Future Festival, Rabbi Chaim Press, pp. 9-11).
Together with mourning over the destruction is the obligation to anticipate the final redemption and the coming of Moshiach. In olam haba, the world to come, we will be asked, “Tzipisa lishua?” – did you eagerly await Moshiach’s arrival? (Shabbos 31a).The Arizal writes that by saying, “Ki lishuas’cha kivinu kol hayom” –we hope for Your deliverance– in our daily tefillos, we will be able to reply in the affirmative (commentary of Eitz Yosef in Siddur Otzar Ha’tefillos, p. 71; cf Sha’arei Teshuva O.C.118, who writes that it’s also a segula for protection against misfortune).
However, these words must be heartfelt, as the following story illustrates. The Beis Halevi, Rav Yosef Dov Soloveitchik, was approached by a delegation from Brisk who wished to appoint him as the Rav of their city. Although they had already prepared the ksav rabbanus (rabbinical appointment scroll), he refused this prestigious offer, explaining that upon leaving his position in Slutzk, he had decided to leave the rabbanus (rabbinate).

One of the delegates exclaimed, “Rebbi, how could you refuse us when 25,000 Jews are awaiting you?”

These words jolted the Beis Halevi, who immediately requested his hat and coat and started making preparations for the journey, replying, “I cannot refuse this enormous kehilla that is expecting me!”

Remarking on this story, the Chafetz Chaim, who was present at the meeting, sighed, “Rav Yosef Dov decided so quickly because he couldn’t bear the fact that so many Yidden were awaiting him. How much more so would Moshiach certainly not leave us waiting, but would grab his cloak and come immediately, if he knew that Klal Yisroel was awaiting his arrival! The problem is that we are not wholeheartedly anticipating him. We say, ‘Ki mechakim anachnu loch,’ we are awaiting You, but it is only lip service. We are really not awaiting Him.” He then started to weep ( Yalkut Lekach Tov, Shemos, p. 258. The Chafetz Chaim also mentions this thought in Nidchei Yisrael, Sha’ar Ha’acharon ch. 2).

Similarly, Rav Aharon Kotler writes that our mourning over the destruction of the Beis HaMikdashand Yerushalayim must be with tzar haleiv – heartfelt pain (Mishnas Rebbi Aharon, vol. 3 p. 47).

If we do some introspection, we will discover a big void in this area of our feelings, and that we are fulfilling our obligation as “mitzvos anashim melumada” – by rote (cf commentary of Me’iri, Ta’anis, ibid.). Chitzoniyus, which the Gra explains as doing mitzvos without feeling, is in fact one of the characteristics of our present galus (Quoted in Sifsei Chaim, ibid, p. 283).
The goal of these articles is to help arouse our emotions and instill deeper feelings of what the destruction of the Beis HaMikdash has done and is doing to our nation, to help us merit a speedy redemption.

FEELING THE CHURBAN

The Shulchan Aruch (O.C. 1:3) writes: “It is appropriate for a yireh shamayim to be distressed and troubled over the churban Beis Hamikdash.” Remembering the churban is not restricted to Tisha B’Av or the Three Weeks. Throughout the year, we observe many laws and customs to ensure that the memory of the churban does not fade in our minds with the passage of time. Examples include reciting “Al naharos Bavel” before benching, Tikun Chatzos, leaving an unpainted square in our homes on the wall opposite the entrance, restrictions on listening to live music, and tearing one’s garment upon seeing the Kosel Hama’aravi and the place of the Beis Hamikdash (Mishna Brura ad. loc. #9, 11, Shulchan Aruch O.C. 560:1,3; 561).

In our tefillos we bewail its destruction and constantly beg Hashem for its speedy rebuilding in our time.

Additional laws and customs regarding the conduct of mourning were added during the three-week period commencing with the fast of Shiva Asar B’Tamuz and are intensified as we approach Tisha B’Av. The most severe restrictions and conduct apply on Tisha B’Av itself, when we observe all the laws of mourning.

Despite our observance of these laws, the crucial question that we should ask ourselves is, “Are we actually feeling the churban, or are we just observing it?” The Telzer Rav, Rav Yosef Leib Bloch, writes (Shiurei Da’as 4:1) that the entire world, including the spiritual, is composed of a body and soul. Regarding mitzvos, we can say that the body is represented by the simple action of the mitzva (maaseh hamitzva) similar to the visible human body, while the soul corresponds to the emotional feeling accompanying it (kavana). For example, the feeling of simcha when taking a lulav and esrog on Sukkos or the feeling of awe and trepidation on the Day of Judgment during the shofar blowing or on Yom Kippur.

Unfortunately, b’avonoseinu horabim, we lack the soul of the mitzva of mourning over the churban Beis Hamikdash. The Chofetz Chaim, citing the Rambam and Chayai Adam, makes a similar point regarding the fast (Mishna Brura 549:1). The purpose of a fast day, he writes, is to remember the tragedies that occurred on that day. This should arouse us to do teshuva by reminding us of our and our forefathers’ aveiros, which were similar to ours and caused the terrible events that befell our people. We should not assume that by abstaining from food and drink alone while engaging in idle talk and pleasure trips that we fulfill the requirement and purpose of a fast day. The true purpose of a fast day must be evident in the improvement of our deeds.

When Rav Shach heard that people complain about their discomfort caused by the restrictions of washing one’s body during the Nine Days, he remarked, “Never has an avel (mourner) been heard to complain about this discomfort.” Rav Shach is telling us how distant we are from feeling the churban Beis Hamikdash as a personal tragedy.

(Picture courtesy of Temple Institute)

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