Download as Word
As Shabbos Tisha B’Av approaches I would like to share one idea from the Sfas Emes about the Bais HaMikdash, שיבנה במהרה. Chazal teach us that there is a parallel Mikdosh in Heaven to the one built by human hands down on earth. The Mikdash which is built by human hands, is only a way of bringing down the one that exists above. This process was to start with Krias Yam Suf and end with Matan Torah. The culmination of Matan Torah was to be not a Mikdash built by humans, but the descent of the upper Mikdash.
But since we sinned, especially the sin of the of the Eigel, we lost that level, and required a period of time with only an earthly Mikdash to lift us to the level that we can be ready for a Mikdash from Shamayim. As the Pasuk says, even when we are rebellious, HaSshem is with us.
That is the two explanations in Rashi of the Pasuk in Az Yashir, “This is my God and I will beautify Him.” The first explanation is that this refers to the Mikdash. Or, if we do not deserve that, we can use physical objects to beautify our service of HaShem in the Mitzvoth, to lift ourselves above the physical, and deserve a Mikdash from Shamayim. That was the construction of the Mishkan and Mikdash in the most beautiful manner possible.
But there is a third level, for us who do not even have a physical Mikdash. That is Tefilin. The Zohar explains that Tefilin are the secret of the Mikdash. The holy names of HaShem in the Tefilin that are attached to a person, form him into a Mikdash. In a different place the Sfas Emes writes; that as one binds the three letters – ש,ד,י- that are in the straps of the Teilin, the body beneath becomes the parchment upon which this name is written.
The Sfas Emes then continues; that actually the names of HaShem are not external in the Tefilin. They are found in every Jew since Matan Torah, when every Jew was a letter in the Torah. It only requires the Tefilin to bring them out, and actualize them. The Gemarra says that on Shabbos we do not need Tefilin since Shabbos replaces the sign of the Tefilin. The word the Gemarra uses to describe Tefilin and Shabbos is אות. That can also mean a letter. That could be a hint to the letters of HaShem’s name that Shabbos inherently brings out in a person. That is why Shabbos does not need Tefilin, even when there is no Mikdash, since Shabbos itself replaces the Mikdash for us in this period.
That is also why the Mishkan and Mikdash could not be constructed on Shabbos. It is more than just that it is forbidden. The Mikdash is a physical representation of the Mikdash above. Shabbos is that inherently, and does not need a Mikdash. So why bother constructing a lower level, when the higher level is there?
This can be explained by that which we are taught that on Shabbos the crowns of the first Matan Torah are returned to us. That is the level of the Heavenly Mikdash being inherently in us rather than the lower physical Mikdash.
So even in Galus as we put on Tefilin, there is also a construction of a Mikdash.
This an adaptation of the Sfas Emes. But I would like to add two ideas.
There is a Minhag that Tefilin are not put on till Mincha on Tisha B’Av. Mincha is when some of the customs of Aveilus begin to recede. As the Poskim explain, once the Bais HaMikdash was destroyed we have reached the nadir, we have gone as low as we can. Then the Geulah begins. In the morning, we cannot even build the lowest level of Mikdash, that of Tefilin. Only when we can begin to rebuild a Mikdash, can we put on the Mikdash of Tefilin.
And this year, Shabbos overrides Tisha B’Av. Even though Tefilin are overridden by the destruction, Shabbos cannot be. Shabbos is the Mikdash in time. As R’ Tzadok writes, the Mikdash is in the realm of space, and Shabbos in the realm of time. This is based on the Maharal, who writes, “That to those who understand, time and space a unity.” Shabbos we are in the Mikdash.
Let this Shabbos be kept in a way that is so Mikdash, the we merit Motzaei Shabbos to continue to the יום שכולו שבת.

תרומה תרמ”ח
במדרש עלית למרום כו’ מתנות באדם כו’ אף סוררים לשכון כו’. פי’ כי בזכות התורה זכו בנ”י להשראת השכינה בתוכם. ואיתא בזוה”ק פנחס (רכ”א.) כי היו מוכנים בנ”י שיוריד להם הקב”ה המקדש שלמעלה כמו שיהי’ לעתיד. וע”י שירדו מזו המדרגה ע”י החטא הוצרך להיות השראת השכינה בצמצום המשכן ובהמ”ק שלמטה. וז”ש לקחת מתנות באדם דייקא שהיו מוכנים להיות השראת השכינה באדם בלי שום אמצעות. וז”ש מכון לשבתך פעלת ה’. שהרגישו בנ”י על הים כי המה כלים שהם מוכנים להיות השכינה שורה בתוכם כמ”ש זה אלי ואנוהו אבנה לו מקדש. פי’ בנ”י עצמם הם מכון לשבתך . ואחר החטא הוצרך להיות ועשו לי מקדש. ועי”ז ושכנתי בתוכם. ובאמת הוא ענין ימי המעשה שבהם התגלות הקדושה בעשי’ גשמיות. ובש”ק ההארה מתגלה ברוחניות. וז”ש במד’ (שמו”ר ל”ג,א) המשל לבת מלך כו’ לפרוש ממנה א”א אלא בכ”מ שאתה הולך קיטון א’ עשה לי. והיינו שמקודם היו בנ”י דביקים בעצם. ואח”כ כשירדו ממדרגה זו. כ’ ועשו לי מקדש. קיטון א’ ואדור ביניכם. ויתכן לפרש שהוא מצות התפילין שהם בתים מיוחדים להיות שורה הקדושה בתוכם. והשמות שבפרשות התפילין הם מושכין קדושה לאדם כדאי’ בזוה”ק פ’ חיי שרה קכ”ט. ועשו לי מקדש ושכנתי הוא רזא דתפילין ע”ש . ובאמת רשימות אלו הם נרשמים בפנימיות נפשות בנ”י כמ”ש (שה”ש ח,ו) שימני כחותם. אך ע”י התפילין מצא מין את מינו. ולכן בש”ק איתא שהם בעצמם אות וא”צ לתפילין. שבש”ק יש התגלות הארת קבלת התורה מעין מה שהי’ לבנ”י קודם החטא. כדאי’ שמרע”ה מחזיר לבנ”י בש”ק הכתרים של נעשה ונשמע ע”ש. לכן גם מלאכת המשכן לא נעשה בשבת. כדכ’ רש”י בפ’ תשא (כ”ה,ט) אך את שבתותי תשמורו למעט שבת ממלאכת המשכן. כי בש”ק יש התגלות הקדושה כמו קודם החטא. ולא הוצרכו לצמצום המשכן כנ”ל:

Advertisements

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s