1

During the present days, the schedule of the daily study of the Rambam's Mishneh Torah focuses on a subject of great importance, Hilchos Beis HaBechirah, the laws of building the Beis HaMikdash. These laws are of particular relevance to us since, every moment, we are waiting for the coming of Moshiach when we will begin building the Third Beis HaMikdash.

The conclusion of these laws discusses a unique dimension of the service of the Beis HaMikdash, the mitzvah to guard it. The Rambam writes:

It is a positive mitzvah to guard the Beis HaMikdash. [This mitzvah] applies even though there is no fear of enemies or thieves, for the guarding of [the Beis HaMikdash] is for the sole purpose of expressing respect. A palace with guards is [much more impressive] than a palace without guards.[211]

This law raises an interesting question: The respect for the Beis HaMikdash is not because of the physical building, but because of the Divine Presence which rests within as the Rambam writes (in regard to the mitzvah to hold the Beis HaMikdash in awe): "Your awe should not be [motivated by] the Beis HaMikdash, but rather, by He who commanded that it be held in awe."

The Divine Presence never departed from the site of the Beis HaMikdash as the Rambam writes:

Why do I say that the original consecration sanctified the Beis HaMikdash and Jerusalem for eternity, while in regard to the remainder of Eretz Yisrael... [the original consecration] did not sanctify it for eternity? Because the sanctity of the Beis HaMikdash stems from the Divine Presence and the Divine Presence will never be nullified. Thus, it is said, "I will lay waste to your Sanctuaries," which our Sages [interpreted to mean]: "Even though they have been devastated, their sanctity remains."[212]

Accordingly, it would appear proper for a watch to placed around the site of the Beis HaMikdash even in the present times as an expression of respect to the Divine Presence which rests there.[213] In regard to the mitzvah to hold the Beis HaMikdash in awe, the Rambam writes:

Even though the Beis HaMikdash is now in ruin because of our sins, a person must hold it in awe, as he would regard it when it was standing. He should only enter a place which he could enter. [This law is derived as follows:] It is said: "You shall observe My Shabbosos and revere My Sanctuary." Just as the observance of the Shabbos applies for eternity, so too, the reverence for the Sanctuary must be eternal. Even though it is in ruin, it remains sanctified.

If this applies in regard to the awe of the Beis HaMikdash which is a positive commandment, surely, it should apply in regard to the guarding of the Beis HaMikdash which involves both a positive and negative commandment. Nevertheless, throughout the generations, our Rabbis have never made an effort to have levites and priests guard the site of the Beis HaMikdash after its destruction.[214] Even in the time directly after the Beis HaMikdash's destruction, when the Jews would still come to Jerusalem for the pilgrimage festivals, they did not attempt to guard its site. Similarly, in the generations that followed, we find virtually no record that the sages and Rabbis sought to perform this mitzvah.[215]

One text, Mishcanos L'avir Ya'akov, is dedicated to this subject and explains in detail that this mitzvah must be fulfilled at present. (Indeed, the author of this attempted to fulfill this mitzvah himself.) Nevertheless, throughout the generations, this remained a minority opinion that was not accepted by other Torah sages.[216]

The question also applies to the Lubavitcher Rebbeim who undertook great efforts to help the settlement of Eretz Yisrael, raising funds for the support of its inhabitants despite the difficult financial conditions in Russia. The Rebbeim demanded self-sacrifice to support the Jews in Eretz Yisrael to the point where they advised people to borrow money to give for this purpose. Nevertheless, in none of their letters or scholarly works do the Rebbeim mention the obligation to guard the site of the Beis HaMikdash.

The above question is particularly appropriate since, at each and every moment, we are awaiting Moshiach's coming.[217] Surely, this applies in the present age, when according to all the omens given by our Sages, Moshiach's coming is imminent.

The Third Beis HaMikdash is already built and is waiting to descend from the heavens when Moshiach comes. Thus, every moment, the priests and the levites should be prepared to guard it. Since we are in the last generation of exile and the first generation of the redemption, seemingly, we should be concerned with preparing guards to watch the Beis HaMikdash.

It is possible to resolve this question as follows: Practical considerations prevented this mitzvah from being fulfilled. In many eras, the gentile authorities who governed Eretz Yisrael would not allow such activities. Surely, this applied directly after the destruction of the Beis HaMikdash and in the eras when the ruling authorities in Eretz Yisrael were negatively disposed towards the Jews. Even when it was possible that the ruling authorities themselves would show such consideration -- or when the Jews were themselves the ruling authorities -- the possibility existed that individual gentiles would wish to harm the guards.[218] Hence, rather than expose the guards to danger -- for the danger to a Jew's life supersedes any Torah obligation -- the mitzvah was not fulfilled.[219]

Although the halachic dimensions of this subject still require clarification -- it must be emphasized that this applies only to the theoretical applications of the concept, in practice, since we see that the Rebbeim did not make an effort to have the mitzvah fulfilled, no one else should try to do so -- there is, however, an aspect of this discussion which is applicable to each individual's service. Each Jew's house is "a sanctuary in microcosm," a dwelling place for G-d. When G-d commanded the Jews to build Him a Sanctuary, He stated: "And you shall make Me a Sanctuary and I shall dwell within," using the plural term for the word "within," thus, indicating that G-d dwells within each and every Jew.

In practical terms, each person, man, woman, and child, should transform his home and room into a place for prayer, Torah study, and charity. A fixed place should be made where a siddur, chumash, and tzedakah pushkah are displayed as visible signs of these activities.[220] This emphasizes how every aspect of one's life should be permeated with holiness and G-dliness for the purpose of each Jew's life is to serve G-d as the Mishnah teaches, "I was created only to serve my Creator."

The above discussion teaches that each person should also guard "his sanctuary in microcosm." The more valuable something is, the more we protect it. Similarly, we must protect the articles which make our homes "sanctuaries in microcosm," not because of a threat to them, but rather as an expression of our appreciation of their importance. Although every element of existence was created -- and according to the Baal Shem Tov's teaching is being created anew every moment -- by G-d, a greater measure of respect must be paid to those articles through which holiness is openly revealed.

The above concepts should increase our anticipation and yearning for the coming of Moshiach and the revelation of the Third Beis HaMikdash. Although a Jew should await Moshiach's coming at all times and in particular, this applies in the present generation when Moshiach's coming is imminent, there are certain times throughout the year when these concepts receive greater emphasis.

The present Shabbos combines many factors which contribute to such feelings. Firstly, it is the month of Nissan, the month of redemption which commemorates the exodus from Egypt and when there is the promise, "In Nissan, our ancestors were redeemed and in Nissan, we will be redeemed in the future."

Furthermore, we are in the midst of the counting of the Omer,[221] which is connected with the rebuilding of the Beis HaMikdash as obvious from the prayer recited after fulfilling the mitzvah: "May the Merciful One restore the Beis HaMikdash to its place, speedily in our days. Amen. Selah."

There is also a connection to this week's Torah portion which mentions the revelation of the Divine Presence in the Sanctuary. This surely heightens our anticipation for the ultimate revelation which will come in the Third Beis HaMikdash.

As mentioned above, the third Beis HaMikdash is already complete, waiting in the heavens to descend and the Divine Presence has never left the site of the Beis HaMikdash. May we merit the revelation of His presence with the coming of Moshiach.

2

On this Shabbos, it is customary to begin the recitation of Pirkei Avos.[222] Each chapter in Pirkei Avos is preceded by the recitation of the following Mishnah:

All Israel have a share in the World to Come as it is stated: "And your people are all righteous; they shall inherit the land forever. They are... the work of My hands in which to take pride."

This emphasizes the unique dearness with which G-d holds every Jew, without distinction, for each Jew possesses a soul which is "a part of G-d from above." For this reason, each Jew will receive "a portion," i.e., not just a connection, but an actual portion, in the World to Come.

In this context, the World to Come refers to the World of Resurrection. Every Jew will receive an equal share of this ultimate reward. In regard to Gan Eden, the spiritual rewards of the afterlife, there are differences depending on the service of each particular soul.[223] Indeed, there are some Jews who have died without repentance and -- though ultimately, in another reincarnation, their souls will also repent and receive their share in Gan Eden -- at present, their portion is given to a colleague who deserves it. In the era of Resurrection, however, each and every Jew will be given an equal share.

The verse quoted as a prooftext explains the reason for this reward. Each Jew is "the work of My hands," created by G-d; for a purpose, "in which to take pride." G-d glorifies Himself through every Jew.[224]

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3

Our sages teach that one should pay attention to the needs of the community on Shabbos. In this context, it is necessary to begin plans for the summer vacation which is approaching. Schools are closed and often, the free time a child has may be spent in an environment which will not have a positive influence upon him.

Accordingly, efforts must be made to enroll children in Torah camps. Everyone should try to influence his neighbors or people with whom he has contact to send their children to such camps.

Since a camp provides a 24 hour environment, it has a tremendous influence on a child, often surpassing the influence of a school. Indeed, the time a child spends in camp will have a continuing influence, not only in the year that follows, but throughout his life as implied by the verse "Educate a child according to his way; even when he becomes older, he will not depart from it."

In view of these concepts, it is clear that we must work towards these goals, "raising up many students," who will, in turn, themselves attract other students and thus, reveal, in an apparent way, how each Jew is, "the work of My hands in which to take pride."

Towards Peace and Security

The Torah tells us, "The voice is the voice of Jacob, but the hands are the hands of Esau." (Genesis 27:22). Our Rabbis have taught that "the voice of Jacob," the heartfelt prayers and Torah study of the Jewish people, can nullify the designs of "the hands of Esau," the violent plans of our foes.

There is a popular adage, "Think good, and things will be good." This implies that our positive thoughts influence the actual course of events and assure that, in fact, the ultimate outcome will be good.

The above surely applies in the present context. May the only outcome of the schemes of our foes, "the hands of Esau," be the increase in the "the voice of Jacob," our prayer and Torah study. The Torah has promised, "If you walk in My statutes" -- interpreted by our Sages to mean, "If you labor in Torah study" -- "...I will grant peace in the land. You will sleep without fear" (Leviticus 26:3, 6).

Devoting oneself to Torah study with an absolute commitment will uproot and nullify any and all possible negative influences. There is "an advantage to wisdom over foolishness like the advantage of light over darkness." Indeed, negating the foolishness of our enemies will bring about an increase in wisdom, Torah knowledge, and an increase in light, including the ultimate light, the Messianic redemption.

Therefore, each individual should increase, every person according to his own capacity, his study of Torah, fusing the teachings of Torah law with the esoteric dimensions revealed in the teachings of Chassidus.

Also, there should be an increase in the realm of prayer. Everyone should recite at least three additional chapters of Psalms including the final psalm, Psalm 150, which concludes, "Let every being that has a soul praise the L-rd. Halleluyah." This verse emphasizes how every person thanks and praises G-d for the blessings and good that He has granted him and will continue to grant him.

We should also act with our hands, giving generously to charity. In other times, the response to the present situation would be to declare communal fasts. In keeping with the approach of "thinking good," such fasts are not appropriate. Nevertheless, it is appropriate to "redeem" the fasts through an increase in charity. Therefore, it is proper that each person donate the value of three meals to charity, preferably, to be given to people who study Torah or to institutions involved in spreading Torah wherever possible.

These points should be publicized so that they reach each and every Jew, man, woman, and child. No one should be frightened or cause others to fear, but everyone should appreciate the need to increase, in a spirit of happiness and security, their Torah study, prayer, and gifts to charity. Everyone should also think of additional activities that he or she can carry out, following the above guidelines.

All of these activities will be enhanced by the influence of the present month, the month of Nissan, associated by our Sages with "miracles of a truly miraculous nature," and the present year, "a year of miracles."

Surely, if we "think good, things will be good," and we will merit the ultimate good, the coming of Moshiach.

   

Notes:

211. (Back to text) The connection of the guarding of the Beis HaMikdash with the obligation to honor it resolves another difficulty. On the surface, one might ask: Why was the guarding of the Beis HaMikdash assigned to the priests and the levites who were chosen for spiritual service? Seemingly, this task could have been carried out by common people and the priests and levites given functions that befit their position. The fact that the guarding of the Beis HaMikdash is connected with the obligation to honor it resolves that difficulty. Since this mitzvah adds to the honor of the Beis HaMikdash, it is important that it be performed by people of position.

     Note also Likkutei Sichos, Vol. 13, pages 56-60 which explains that since the mitzvah of guarding the Beis HaMikdash is an expression of honor, theoretically, guards should also be placed there during the day. This is, however, unnecessary since the service in the Beis HaMikdash is itself an expression of honor for it.

212. (Back to text) For this reason, sacrifices can be offered on the site of the Beis HaMikdash, even though the building itself is no longer standing (Hilchos Beis HaBechirah 2:4).

213. (Back to text) This is particularly true since the Ark containing the Ten Commandments and other sacred articles are presently found on the site of the Beis HaMikdash. In Hilchos Beis HaBechirah 4:1: the Rambam writes that, when building the Beis HaMikdash, King Solomon knew that ultimately, it would be destroyed. Therefore, he constructed a chamber in which the ark could be entombed in deep, maze-like vaults. Approximately 50 years before the Beis HaMikdash's destruction, King Yoshiyahu commanded that the ark be entombed in this chamber.

214. (Back to text) At present, the guard cannot be positioned in all the places where the priests and levites guarded while the Beis HaMikdash was standing because our present state of ritual impurity prevents us from entering certain portions of the site of the Beis HaMikdash. This aspect, however, does not present a difficulty in regard to the majority of the places where the guards were positioned.

215. (Back to text) One cannot say that the mitzvah was fulfilled by keeping secret watches around the Beis HaMikdash in a manner where only a select few knew of this activity. Since the intent of establishing the watch is to increase the honor of the Beis HaMikdash -- so that people will see that it is regarded with reverence -- this purpose would not be accomplished through a watch which was not public knowledge.

216. (Back to text) We find that in regard to synagogues (which are referred to as "a sanctuary in microcosm"), we are obligated to honor and revere their sites even after they have been destroyed. Therefore, in certain places, it is customary to employ a guard to watch the site of a synagogue in ruin. If so, one would surely assume that this same principle should be applied regarding the Beis HaMikdash itself.

217. (Back to text) The Rambam writes that, "Israel will turn in teshuvah and, immediately, they will be redeemed." Since we can turn to G-d in teshuvah at any moment, there is the possibility that, the redemption will come at any time.

218. (Back to text) Our Sages declared: "It is halachah that it is renown that Esav hates Ya'akov." This hatred has been passed down from father to son -- and the gentile culture has further engendered such feelings -- throughout the generations.

219. (Back to text) The above cannot serve as a complete resolution of the difficulty in regard to the Chabad Rebbeim. The Rebbeim demanded mesirus nefesh (self-sacrifice) to maintain the settlement of Eretz Yisrael and yet, neither they -- nor the other Torah leaders throughout the centuries -- made an issue of guarding the site of the Beis HaMikdash.

     Furthermore, we do not even find a commemoration of this mitzvah. Though the Rabbis ordained that certain practices be carried out in commemoration of other aspects of the service of the Beis HaMikdash, no such commemoration was undertaken in regard to this mitzvah.

220. (Back to text) We should write our own names on these articles and before doing so write, "The earth and the fullness thereof is the L-rd's," emphasizing our awareness that every article entrusted to us is, in an ultimate sense, G-d's and therefore, an object of great value.

221. (Back to text) The connection with the counting of the Omer is further emphasized by the fact that this is the Shabbos on which the month of Iyar is blessed. Each day of Iyar is connected with this unique mitzvah.

222. (Back to text) Throughout the Jewish community, it is customary to recite these Mishnayos until Shavuos. In many communities, among them Chabad, the custom is continued throughout the entire summer.

     Within the context of the call to establish communal study sessions on Shabbos, it is important to urge that Pirkei Avos be studied, not only recited as part of the prayer service. The "soul" of these teachings should be developed and given serious thought.

223. (Back to text) The reward the soul receives in Gan Eden is given to encourage a person to carry out the service of Torah and mitzvos despite the lures of the yetzer hora and the other challenges of our material world. Since a Jew knows that he will receive a reward in Gan Eden -- and "one moment of bliss in the world to come is better than all the life of this world" -- he will strive to overcome these challenges.

224. (Back to text) See the sichos of parshas Vayikra where this concept is explained at length.