Rabbi Levinson is a member of Kollel Beth Hatalmud of Melbourne, Australia. This is his first appearance in JO.

Uprooting the Cause of Destruction

During the period of Bein Hametzarim, the Three Weeks, we contemplate the loss of the Beis Hamikdash. We mourn its destruction, yearn for its rebuilding and hope for the coming of Moshiach, may it be speedily in our days. Although this is something that we should focus on the entire year – “even though he may tarry, nevertheless I anticipate his coming every day” – the Three Weeks correspond to the time of year that we actually suffered the loss and is therefore more conducive to reflection.

We are taught that the Beis Hamikdash was destroyed because of sinas chinam, baseless hatred. As we hope for the rebuilding of the Beis Hamikdash, we must strengthen our ahavas Yisroel, fostering love between our fellow Jews, and eradicate sinas chinam from our midst. As the Chofetz Chaim writes, if Hashem destroyed the Beis Hamikdash because of sinas chinam and lashon hara, He surely will not permit it to be rebuilt if we have not cured ourselves of these spiritual maladies.

Mourning the destruction of the Beis Hamikdash and ahavas Yisroel are seemingly two unrelated mitzvos. The former is bein adam l’Makom, between man and Hashem, while the latter is bein adam l’chaveiro, between man and his neighbor. Chazal, however, teach us that in avodas Hashem we have to be single-minded. It is difficult for us to focus simultaneously on two separate concepts. Perhaps we can find a connection between the two and thereby enhance their fulfillment.

Foreseeing the Churban… Through Brotherly Tears

Rav Tzaddok Hakohein writes that the essence of a concept can be found where it is first mentioned in the Torah. To get a better understanding of why we mourn over the Churban, let us examine where this idea is first alluded to in the Torah. After Yoseif was reunited with his brothers, the Torah states “and he (Yoseif) fell upon his brother Binyamin’s neck and wept; and Binyamin wept upon his neck.” The Gemora explains that Yoseif wept over the two Battei Midkashos that were destined to be in the portion of Shevet Binyamin and would ultimately be destroyed. Binyamin wept over the Mishkan (Tabernacle) that was established in Shilo, which was part of Yoseif’s portion, and would eventually be destroyed.

It seems very strange that Yoseif and Binyamin were crying at this time over the destruction of the Beis Hamikdash. A mother who gives birth to a child surely knows that he is destined to die, yet she rejoices over the baby’s birth; it is a time of joy. The knowledge that he will one day leave this earth does not diminish the happiness of the hour. Only when he eventually dies is he mourned. If Yoseif and Binyamin foresaw the Mishkan and Beis Hamikdash in their respective portions, they should have rejoiced. Why did they have to spoil their reunion by weeping over events that would occur hundreds of years later?

Some explain that the root of the dispute between the brothers and Yoseif was sinas chinam. Yoseif and Binyamin were crying because through Ruach Hakodesh they perceived that their descendants would not learn from their mistakes and they too would be guilty of this terrible sin. As a result, they would suffer tragic consequences and the Shechina would depart from their midst. This, however, only explains why Yoseif cried over the second Beis Hamikdash; seemingly they had no reason to mourn over the first Beis Hamikdash and Mishkan Shilo. Why then did they weep at this time?

Strength From Fraternity

David Hamelech said, “How good and how pleasant is the dwelling of brothers in unity.” Every individual has unique strengths and qualities. When there is an atmosphere of brotherhood, each individual perceives his brother’s noble qualities, thus raising the character of the whole group. In Kohelles it is also written, “Two are better than one… for if they should fall, one can lift the other.” We all need chizuk (strengthening) from time to time. We sometimes need someone to help pick us up when we are down, to offer guidance and counsel to navigate life’s trials and tribulations.

Shlomo Hamelech continues, “Also, if two sleep together they keep warm, but how can one be warm alone?” The Alter of Kelm explains that even if they do not strengthen each other and even if they do not offer advice, they are warmed just by being in each other’s proximity. Human nature is such that seeing someone else learning Torah or performing a mitzva is encouraging in and of itself. When two learn in each other’s presence, both are uplifted. In truth, one can only reach his potential with the assistance of others – to learn from their qualities, from their chizuk and counsel. Furthermore, there is the encouragement that comes from the knowledge that they are not alone.

Each of the twelve Shevatim (Tribes) excelled in a different area. Both Yaakov Avinu and Moshe Rabbeinu blessed them to strengthen and to channel their traits properly. Yoseif and Binyamin had their unique strengths; however, since they were both b’nei Rachel, they also shared many qualities. The Torah teaches that Yoseif is Eisav’s nemesis: “The house of Yaakov shall be fire, and the house of Yoseif a flame and the house of Eisav as straw.” It was Yehoshua who first battled Eisav’s descendant Amalek, and David Hamelech required warriors from Shevet Menashe to defeat Amalek. Also, l’asid lavo, when Moshiach comes, Edom (Rome) will fall into the hands of Moshiach ben Yoseif. Yet Chazal reveal to us that Eisav will fall into the hands of both of Rachel’s children. Amalek was defeated by Shaul and later by Mordechai, both descendants of Binyamin.

Weeping for the Losses of Separation

Yoseif and Binyamin were separated for twenty-two years. In that time, they surely made great strides in their personal avoda – alone. Who knows how much greater they could have become had they grown up together! Binyamin is one of only four individuals who never sinned. Yet he constantly yearned to be reunited with his older brother, naming each of his ten children after him. He sought Yoseif’s guidance and encouragement – to be warmed by him.

Exiled and enslaved in Mitzrayim, Yoseif earned the title Yoseif Hatzaddik. Yet, at least according to one opinion, he almost succumbed to the insistent persuasions of Potiphar’s wife. Perhaps with Binyamin at his side, he would not have lapsed even momentarily.

This is why the brothers wept. They yearned for perfection and they strove for greatness. Yoseif cried over the two Battei Midkash, because he saw that Binyamin’s nobility and refinement would have been enhanced all the more if they had lived together. We find later that the entire Shevet of Binyamin was almost wiped out in the incident of pilegesh b’givah; and Shaul, the Jewish nation’s first king, also of Shevet Binyamin, fell from grace. Perhaps if Binyamin had had the opportunity to study with Yoseif, these tragedies could have been averted. The Shevatim bequeathed their traits to their descendants. A seemingly minor flaw can magnify into catastrophe centuries later. If Binyamin had been influenced by Yoseif, he would have been greater, and his descendants, continuing in his ways, might have also been a more positive influence for the Jewish nation. Perhaps then a Beis Hamikdash built in his portion would not have been destroyed. That is truly reason to mourn.

Binyamin also wept over the missed opportunity to strengthen and encourage Yoseif. If Yoseif were greater, so too would his offspring have been greater. Then perhaps the destruction of Shilo could have been avoided.

Striving for Greatness … or Settling for Less?

Rabbi Aharon Kotler zt'l writes that this is why we must mourn over the Beis Hamikdash. We must strive for greatness. Today, we cannot reach our potential, because the Shechina is not in our midst. When the Beis Hamikdash stood, Hashem’s presence was clearly felt. No one could deny His existence. The Shechina was not only present in the Beis Hamikdash, but also b’socham – inside each and every individual Jew. Under those circumstances, there was a great hashpa’a, spiritual influence, which enabled the people to grow great in Torah and knowledge of Hashem. With the destruction, such darkness and confusion descended to the world that even the produce of the land was affected. We mourn our loss and yearn for the coming of Moshiach when Hashem’s presence will once again be clearly felt and we will be able to approach Him.

When we strive for greatness, we realize the necessity of our fellow Jews’ company. There is something to learn from everyone. As we explained above, we need the advice, encouragement and guidance. In fact, just being in the presence of other Jews and knowing that they share our goals and aspirations can be uplifting and give us a needed boost. One who truly wants to grow will strengthen his ties with his Jewish brethren.

More than this, though; it is only through ahavas Yisroel that one can achieve any success in avodas Hashem. The Torah was given to the Jewish nation as a whole. One must therefore view himself as part of that entity. The Shechina too only rests in the Beis Hamikdash in an atmosphere of unity. This is perhaps what Rabbi Akiva meant with his explanation that “v’ahavta l’rei’acha kamocha… love your friend and yourself – …zeh klal gadol baTorah – this is a great principle of the Torah.” The entire Torah is dependent on ahavas Yisroel. It is only when we perceive ourselves as brothers and sisters that we can grow in Torah and mitzvos.

The reason we find it difficult to appreciate the inner connection between the loss of the Beis Hamikdash and the severity of sinas chinam is because we lack higher aspirations. Instead of yearning for greatness, we content ourselves with the little that we have. It has been so long since we had the Beis Hamikdash, that we are accustomed to not having it. We focus more on material accomplishments. This is perhaps the biggest tragedy and punishment of all.

The Chasam Sofer used this parable in answer to a question posed by a wealthy Jew in his community of Pressburg. “Why do we, who are so comfortable here in Austria, still observe the three weeks of mourning? Surely our circumstances are nothing to complain about!”

The Chasam Sofer explained that our exile is like that of the prince. We have also been sent away from our sacred palace in Eretz Yisroel because of our sins. While we suffered, we always comforted ourselves with the thought that we would eventually be redeemed and returned to our home by our merciful Father in Heaven. But now that He has made us so comfortable here, it is apparent that there is a long exile in store for us – and that is a powerful reason for mourning.

Shedding Complacency

We must awaken ourselves from this complacency. Chazal declare that one is obligated to say, “When will my actions reach the actions of the Avos, Avraham, Yitzchak and Yaakov!” The Sages are not just offering good advice. They are giving us a directive to strive for greatness, and it is not enough to emulate the giants of previous generations. We must aim for the lofty level of the Avos, even though it is impossible to achieve. One who has an insatiable desire to serve Hashem, who realizes that his accomplishments pale in comparison to his goals, will be driven to grow and strengthen his deeds.26

When we aspire for more Torah and deveikus (closeness to Hashem), we will appreciate the tragedy that we are now suffering because the Shechina is in galus. We will also seek the assistance of our brethren to help us reach our goals. Perhaps we will then be worthy of rebuilding the Beis Hamikdash because it is through this midda that one merits the Divine presence.

The Beis Hamikdash was divided between the portions of Binyamin and Yehuda. Binyamin was not satisfied with his lot, and he anguished over this. He was rewarded and merited to host Hakadosh Baruch Hu. The aron – the Holy Ark – was located in his territory.

Rabbi Meir said that when Bnei Yisroel stood by the edge of the Sea of Reeds, the Shevatim competed with each other, each saying, “I will be the first to descend into the sea.” Meanwhile, Binyamin jumped into the sea first. As it is written, “There, Binyamin, the youngest, rodeim.” Do not read “rodeim” – rules them; rather “raid yam” – descended into the sea…. Therefore Binyamin merited to be host to the Almighty, and the Kodesh Kadashim, Holy of Holies, was in his territory.

As we explained above, the Bnei Rachel shared the same middos. Yoseif too aspired and strove for greatness. We find that the Yam split in Yoseif’s merit. We say in Hallel, “When Israel went out of Egypt… the sea saw and fled.” The Midrash asks, “What did it see?” and answers: “Yoseif’s coffin.” Hakadosh Baruch Hu declared – “Let the sea flee for the one who fled from sin.” As it is written, “And he left his garment with her and fled outside.” Yoseif left his jacket, evidence that would eventually incriminate him, and ran from the scene. He wanted to distance himself from sin, regardless of the consequences. He remembered that he was the son of Yaakov Avinu and wanted to remain true to him, to live up to his expectations. He proved himself worthy to have the Mishkan in his territory; therefore the sea split for him.

May we too yearn for greatness, appreciate our loss of spiritual greatness and all together merit the rebuilding of the Beis Hamikdash.

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