(ג) אִם־בְּחֻקֹּתַ֖י תֵּלֵ֑כוּ וְאֶת־מִצְוֺתַ֣י תִּשְׁמְר֔וּ וַעֲשִׂיתֶ֖ם אֹתָֽם׃
(3) If you follow My laws and faithfully observe My commandments,
(יב) וְהִתְהַלַּכְתִּי֙ בְּת֣וֹכְכֶ֔ם וְהָיִ֥יתִי לָכֶ֖ם לֵֽאלֹקִ֑ים וְאַתֶּ֖ם תִּהְיוּ־לִ֥י לְעָֽם׃ (יג) אֲנִ֞י ה' אֱלֹֽקֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם מִֽהְיֹ֥ת לָהֶ֖ם עֲבָדִ֑ים וָאֶשְׁבֹּר֙ מֹטֹ֣ת עֻלְּכֶ֔ם וָאוֹלֵ֥ךְ אֶתְכֶ֖ם קֽוֹמְמִיּֽוּת׃ (פ)
(12) I will be ever present in your midst: I will be your God, and you shall be My people. (13) I the LORD am your God who brought you out from the land of the Egyptians to be their slaves no more, who broke the bars of your yoke and made you walk erect.
(יד) וְאִם־לֹ֥א תִשְׁמְע֖וּ לִ֑י וְלֹ֣א תַעֲשׂ֔וּ אֵ֥ת כָּל־הַמִּצְוֺ֖ת הָאֵֽלֶּה׃ (טו) וְאִם־בְּחֻקֹּתַ֣י תִּמְאָ֔סוּ וְאִ֥ם אֶת־מִשְׁפָּטַ֖י תִּגְעַ֣ל נַפְשְׁכֶ֑ם לְבִלְתִּ֤י עֲשׂוֹת֙ אֶת־כָּל־מִצְוֺתַ֔י לְהַפְרְכֶ֖ם אֶת־בְּרִיתִֽי׃
(14) But if you do not obey Me and do not observe all these commandments, (15) if you reject My laws and spurn My rules, so that you do not observe all My commandments and you break My covenant,
(לא) וְנָתַתִּ֤י אֶת־עָֽרֵיכֶם֙ חָרְבָּ֔ה וַהֲשִׁמּוֹתִ֖י אֶת־מִקְדְּשֵׁיכֶ֑ם וְלֹ֣א אָרִ֔יחַ בְּרֵ֖יחַ נִיחֹֽחֲכֶֽם׃ (לב) וַהֲשִׁמֹּתִ֥י אֲנִ֖י אֶת־הָאָ֑רֶץ וְשָֽׁמְמ֤וּ עָלֶ֙יהָ֙ אֹֽיְבֵיכֶ֔ם הַיֹּשְׁבִ֖ים בָּֽהּ׃
(31) I will lay your cities in ruin and make your sanctuaries desolate, and I will not savor your pleasing odors. (32) I will make the land desolate, so that your enemies who settle in it shall be appalled by it.
Rav Soloveitchik asks the following question: (Divrei Hashkafa p. 98)
What are the two ways in which we can interpret the phrase:
וְנָתַתִּ֤י אֶת־עָֽרֵיכֶם֙ חָרְבָּ֔ה וַהֲשִׁמּוֹתִ֖י אֶת־מִקְדְּשֵׁיכֶ֑ם וְלֹ֣א אָרִ֔יחַ בְּרֵ֖יחַ נִיחֹֽחֲכֶֽם׃
What are the two ways in which we can interpret the phrase:
וְנָתַתִּ֤י אֶת־עָֽרֵיכֶם֙ חָרְבָּ֔ה וַהֲשִׁמּוֹתִ֖י אֶת־מִקְדְּשֵׁיכֶ֑ם וְלֹ֣א אָרִ֔יחַ בְּרֵ֖יחַ נִיחֹֽחֲכֶֽם׃
מתני׳ ועוד א"ר יהודה בית הכנסת שחרב אין מספידין בתוכו ואין מפשילין בתוכו חבלים ואין פורשין לתוכו מצודות ואין שוטחין על גגו פירות ואין עושין אותו קפנדריא שנאמר (ויקרא כו, לא) והשמותי את מקדשכם קדושתן אף כשהן שוממין
MISHNA: And Rabbi Yehuda said further: A synagogue that fell into ruin still may not be used for a mundane purpose. Therefore, one may not eulogize in it. And nor may one stretch out and repair ropes in it. The wide expanse of the synagogue would have been particularly suitable for this. And nor may one spread animal traps within it. And nor may one spread out produce upon its roof to dry. And nor may one make it into a shortcut. The halakha that a synagogue in disrepair still may not be used for mundane purposes is derived from a verse, as it is stated: “And I will bring desolation to your sanctuaries” (Leviticus 26:31). The fact that the word “sanctuaries” appears after the word “desolation” indicates that their sanctity remains upon them even when they are desolate.
How is this halacha pertinent to our subject?
Where did we see a reference to this passuk?
Which side of the machloket does this passuk seem to support?
Where did we see a reference to this passuk?
Which side of the machloket does this passuk seem to support?
(יח) עַ֤ל הַר־צִיּוֹן֙ שֶׁשָּׁמֵ֔ם שׁוּעָלִ֖ים הִלְּכוּ־בֽוֹ׃ (פ) (יט)
אַתָּ֤ה ה' לְעוֹלָ֣ם תֵּשֵׁ֔ב כִּסְאֲךָ֖ לְדֹ֥ר וָדֽוֹר׃
(18) Because of Mount Zion, which lies desolate; Jackals prowl over it.
(19) You, Hashem, sit forever;Your throne endures from generation to generation.
Rabbi Joseph B. Soloveitchik: Divrei Hashkafa, pp. 98-110
Our rights to the land of Israel and to Jerusalem rest on one concept - kedushah. Whoever does not lay our claim on the basis of kedushah, instead maintaining that the land and Jerusalem are ordinary real estate like any other lands undermines our rights.
The concepts of kedushah and churban would seem to be two extremes that negate each other. The remnants of anything elevated and holy would appear to evaporate in the face of ruin and destruction. This is one approach to kedushah.
However, there is a second approach which holds that kedushah tolerates churban; that God can dwell not only in a magnificent Temple but also
(על הר ציון ששממם שועלים הלכו בה (איכה: ה: יח
Our rights to the land of Israel and to Jerusalem rest on one concept - kedushah. Whoever does not lay our claim on the basis of kedushah, instead maintaining that the land and Jerusalem are ordinary real estate like any other lands undermines our rights.
The concepts of kedushah and churban would seem to be two extremes that negate each other. The remnants of anything elevated and holy would appear to evaporate in the face of ruin and destruction. This is one approach to kedushah.
However, there is a second approach which holds that kedushah tolerates churban; that God can dwell not only in a magnificent Temple but also
(על הר ציון ששממם שועלים הלכו בה (איכה: ה: יח
Here are a few excerpts from the Haftara of פרשת בחוקותי. How are these themes relevant to the themes we have looked at in the Parsha?
(א) חַטַּ֣את יְהוּדָ֗ה כְּתוּבָ֛ה בְּעֵ֥ט בַּרְזֶ֖ל בְּצִפֹּ֣רֶן שָׁמִ֑יר חֲרוּשָׁה֙ עַל־ל֣וּחַ לִבָּ֔ם וּלְקַרְנ֖וֹת מִזְבְּחוֹתֵיכֶֽם׃
(1) The guilt of Judah is inscribed With a stylus of iron, Engraved with an adamant point On the tablet of their hearts, And on the horns of their altars,
(ה) כֹּ֣ה ׀ אָמַ֣ר ה' אָר֤וּר הַגֶּ֙בֶר֙ אֲשֶׁ֣ר יִבְטַ֣ח בָּֽאָדָ֔ם וְשָׂ֥ם בָּשָׂ֖ר זְרֹע֑וֹ וּמִן־ה' יָס֥וּר לִבּֽוֹ׃ (ו) וְהָיָה֙ כְּעַרְעָ֣ר בָּֽעֲרָבָ֔ה וְלֹ֥א יִרְאֶ֖ה כִּי־יָב֣וֹא ט֑וֹב וְשָׁכַ֤ן חֲרֵרִים֙ בַּמִּדְבָּ֔ר אֶ֥רֶץ מְלֵחָ֖ה וְלֹ֥א תֵשֵֽׁב׃ (ס)
(5) Thus said the LORD: Cursed is he who trusts in man, Who makes mere flesh his strength, And turns his thoughts from the LORD. (6) He shall be like a bush in the desert, Which does not sense the coming of good: It is set in the scorched places of the wilderness, In a barren land without inhabitant.
(ז) בָּר֣וּךְ הַגֶּ֔בֶר אֲשֶׁ֥ר יִבְטַ֖ח בַּֽה' וְהָיָ֥ה ה' מִבְטַחֽוֹ׃ (ח) וְהָיָ֞ה כְּעֵ֣ץ ׀ שָׁת֣וּל עַל־מַ֗יִם וְעַל־יוּבַל֙ יְשַׁלַּ֣ח שָֽׁרָשָׁ֔יו וְלֹ֤א ירא [יִרְאֶה֙] כִּֽי־יָבֹ֣א חֹ֔ם וְהָיָ֥ה עָלֵ֖הוּ רַֽעֲנָ֑ן וּבִשְׁנַ֤ת בַּצֹּ֙רֶת֙ לֹ֣א יִדְאָ֔ג וְלֹ֥א יָמִ֖ישׁ מֵעֲשׂ֥וֹת פֶּֽרִי׃
(7) Blessed is he who trusts in the LORD, Whose trust is the LORD alone. (8) He shall be like a tree planted by waters, Sending forth its roots by a stream: It does not sense the coming of heat, Its leaves are ever fresh; It has no care in a year of drought, It does not cease to yield fruit.
What paralelism do you see between here and בחוקותי?
The Rav asks: Why did Chazal prefer the optimistic approach to the phrase
והשימותי את מקדשיכם?
The answer can be found in the (final) words of this haftarah:
והשימותי את מקדשיכם?
The answer can be found in the (final) words of this haftarah:
(י) אֲנִ֧י ה' חֹקֵ֥ר לֵ֖ב בֹּחֵ֣ן כְּלָי֑וֹת וְלָתֵ֤ת לְאִישׁ֙ כדרכו [כִּדְרָכָ֔יו] כִּפְרִ֖י מַעֲלָלָֽיו׃ (ס) (יא) קֹרֵ֤א דָגַר֙ וְלֹ֣א יָלָ֔ד עֹ֥שֶׂה עֹ֖שֶׁר וְלֹ֣א בְמִשְׁפָּ֑ט בַּחֲצִ֤י ימו [יָמָיו֙] יַעַזְבֶ֔נּוּ וּבְאַחֲרִית֖וֹ יִהְיֶ֥ה נָבָֽל׃ (יב) כִּסֵּ֣א כָב֔וֹד מָר֖וֹם מֵֽרִאשׁ֑וֹן מְק֖וֹם מִקְדָּשֵֽׁנוּ׃
(10) I the LORD probe the heart, Search the mind—To repay every man according to his ways, With the proper fruit of his deeds. (11) Like a partridge hatching what she did not lay, So is one who amasses wealth by unjust means; In the middle of his life it will leave him, And in the end he will be proved a fool. (12) O Throne of Glory exalted from of old, Our Sacred Shrine!
What do you think the answer is?
The Rav (continued)
This verse can be interpreted through the concept of dual imagery.
One example of this concept appears in Parshat Vayeitzei. Our father Jacob dreamt of a ladder resting on the ground whose top reached the heavens, with angels ascending and descending upon it. The Gemara tells us (CHullin 91 b) that the antels descended to Jacot to observe his appreatance below - the phusical body of Jacot. Afterwards, the angels ascended on high and observed Jacob from there - in his spiritual image. Every jew has this dual image: an appearnace from below, a physical body, and an appearnace from above - his spiritual image.
The Rav now references the following passsuk, which is the last passuk in Parshat Behar, immediately followed by the pesukim we have examined in the beginning of Bechukotai.
This verse can be interpreted through the concept of dual imagery.
One example of this concept appears in Parshat Vayeitzei. Our father Jacob dreamt of a ladder resting on the ground whose top reached the heavens, with angels ascending and descending upon it. The Gemara tells us (CHullin 91 b) that the antels descended to Jacot to observe his appreatance below - the phusical body of Jacot. Afterwards, the angels ascended on high and observed Jacob from there - in his spiritual image. Every jew has this dual image: an appearnace from below, a physical body, and an appearnace from above - his spiritual image.
The Rav now references the following passsuk, which is the last passuk in Parshat Behar, immediately followed by the pesukim we have examined in the beginning of Bechukotai.
(ג) אִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ וְאֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ אֲנִ֖י ה' אֱלֹקֵיכֶֽם׃
(3) You shall each revere his mother and his father, and keep My sabbaths: I the LORD am your God.
The Rav (continued)
Shabbos is referred to in the Torah in plural form, ואת שבתותי תשמרו because Shabbos has two images: the Shabbos below and the Shabbos above. There are two aspects to Shabbos - the Shabbos below on which a Jew rests, learns and fulfills a unique style of life; and the Shabbos above, a day that is entirely Shabbos and rest forever.
How does this relate to the kedushah of Shabbos and the fact that the Torah first records it in the account of Creation?
ויברך אלקים את יום השביעי ויקדש אותו כי בו שבת מכל מלאכתו אשר ברא אלקים לעשות?
Do you see where the Rav is going?
Shabbos is referred to in the Torah in plural form, ואת שבתותי תשמרו because Shabbos has two images: the Shabbos below and the Shabbos above. There are two aspects to Shabbos - the Shabbos below on which a Jew rests, learns and fulfills a unique style of life; and the Shabbos above, a day that is entirely Shabbos and rest forever.
How does this relate to the kedushah of Shabbos and the fact that the Torah first records it in the account of Creation?
ויברך אלקים את יום השביעי ויקדש אותו כי בו שבת מכל מלאכתו אשר ברא אלקים לעשות?
Do you see where the Rav is going?
The Rav (continued):
In regard to the Beis Hamikdash we also find a double image:
(כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ (ירמיהו יז, יב
As a throne of glory exalted from the beginning, so is the place of our Santuary.
The throne of glory is the Beis Hamikdash above. The enemy can destroy and annihilate everything below, but as long as there is a Beis Hamikdash above, he cannot affect its samctity. And as long as the place of our Sanctuary exists, the Shechinah rests not only above, but below
חז"ל: בית המקדש של מעלה מכוון כנגד בית המקדש מלמטה
How does the Rav answer his own question about why Chazal maintain that the kedusha of the Mikdash cannot be destroyed?
In regard to the Beis Hamikdash we also find a double image:
(כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ (ירמיהו יז, יב
As a throne of glory exalted from the beginning, so is the place of our Santuary.
The throne of glory is the Beis Hamikdash above. The enemy can destroy and annihilate everything below, but as long as there is a Beis Hamikdash above, he cannot affect its samctity. And as long as the place of our Sanctuary exists, the Shechinah rests not only above, but below
חז"ל: בית המקדש של מעלה מכוון כנגד בית המקדש מלמטה
How does the Rav answer his own question about why Chazal maintain that the kedusha of the Mikdash cannot be destroyed?