Eikev - Rebuilding The Third Beis HaMikdash With Our Shuls And Our Yeshivas

1:52 How does one satisfy the other? Our pasuk clearly indicates al haadam. That where is a person granted long life? A person is granted long life in Eretz Yisrael. So it's very nice that a person goes to daven early in the morning. A person goes to daven late at night. But how does that satisfy the criteria of al haadam? So the mashia answers as follows: The gemara in Megillah, Chavtasa Madalav says, Tanya Reuven Lezer Hakapir Eimer Reuven Lezer Hakapir said Atidin batek neisarus or batei medrashus shababavel sheyikvu be Eretz Yisrael. In the last level, in the times of Mashiach, in the times of Olam Habah, the schools and the base medrishes, the yeshivas From Bavel, will be kavua, will be established in Eretz Yisrael. The Marsha explains that this means when someone goes to the beis medrash in the morning and at night They're living dafka in Eretz Yisrael.

2:47 So this is the explanation of what it means al haadamah. There's two ala adamas. There's ala adama of a person who lives in Eretz Yisrael. Then you'll be granted arichas yamim. But a person, even in chutzlars, that goes to the beis medrash and that goes to shul, it's considered as if they're living in Eretz Yisrael because those bate medrash, those bate kenesios will eventually go to Eretz Yisrael in the times of Mashiach. Therefore, it's understandable that they're given the skula of arichas yamim just from being in the beis medrash. In fact, the Marsha goes a step further. The Marsha in Megillah Chavtesa Matalif asks the following question. He says, "We know that Chazal tell us that the future Beis Hamikdash will be the size of all of Yerushalayim." Why does it have to be the size of all of Yerushalayim? Why does the Beis Hamikdash have to be so big?

3:41 So the Marsha says. The Marsha explains very beautifully that the reason why the Beis Hamikdash will have to be so big, the size of all of Yerushalayim. It is because the Beis Hamikdash will be built from all the shuls and all the yeshivas of all of Chutz Laaretz. They're going to come to Eretz Yisrael, and where are those shuls going to be? They're going to make up the Beis Hamikdash itself. In fact, there's a shul in Farakway that was built by Rabbi Blumenkrantz, Olam Vashalom. When Rabbi Blumenkrantz built the shul, he built the shul with Yerushalmi stone, even though it's in Farakway. He said, "I don't want my chilek." In Eretz Yisrael, my chilek, I guess he must have known this marsha, his chilek in the Beis Hamikdash, to look different than the rest of Eretz Yisrael. He wanted it to fit into Yerushalayim, so he had Yerushalayim stone brought to America to build his aspect of the Beis Hamikdash in America.

4:56 So not only when a person is in shul in Chutzlaretz, when a person is in yeshiva in Chutzlaretz, not only are they in shul and yeshiva in Eretz Yisrael. But really, they're deeply connected to the third base hamikdash because it'll be those shuls and it'll be those yeshivas that will eventually make up the entire base hamikdash. And this explains the gemara in Megillah. The gemara in Megillah, Chavtaso Madal says, "Ve'ehelah hem la'mikdash mat." This, these shuls are called a mikdash mat. Amar Rav Yitzchak, elu batekneisie, kneisios, bate medrashos shabavav. What's a mikdash mat? Our shuls, our yeshivas are called a mikdash mat. Why is it dafka called a mikdash? It's called a mikdash because our shuls and our yeshivas will literally be the third base of mikdash. In fact, the Shvile Pinchas adds very beautifully that this is why we call it a base keneses and a beis medrash. Why do we call it a base keneses and a beis medrash?

5:52 It's based on a gemara in Pesachim, pechas of an aleph. The gemara in Pesachim points out that the pasuk says, "Va'hochu amim rabin, va'amru lechuv v'na'alel har Hashem." El base el akei Yaakov. So the Gemara points out, el akei Yaakov v'lo el akei Avram v'yitzchak, is this place the house of Hakadosh Baruch Hu is specifically for the God of Av for Yaakov and not for the God of Avram and Yitzchak. El aloke Avram shakasuf bohar. Avram Avinu called the site of the base of the future Mikdash a mountain. The loke Yitzchak shakasuf bo sada, not like Yitzchak who called it a sada. Rather el akei Yaakov shakarobayis. The reason the base of Mikdash is identified with Yaakov Avinu because it was specifically Yaakov Avinu that called it Rabayah Shanimar VeYikra Hashem Amok Amahu Beis Kel. Since Yaakov Avinu called it a house, therefore Yaakov Avinu is identified with the Beis Hamikdash, and that's why the Shvile Pinchas says we call it a Beis Knesses and a Beis Medrash because since ultimately the Beis Knesses and Beis Medrash will become the Beis Hamikdash, we specifically call it a Beis Knesses and a Beis Medrash.

6:59 I think we can add a little bit over here about the deeper connection between Yaakov Avinu and the Beis Hamikdash. We know that Yaakov Avinu is the Bechira of Yud Eikev. Yaakov Avinu's job in this world is to bring down all of the kedusha into this world, all of Elokos, to reveal Elokos in this world. That's why his name is Yud Eikev. Yud from Malachim of Shem Hashem, Eikev all the way down to the hill Eikev, the Bechira of this week's parsha, Yud Eikev. This why Yaakov Avinu's whole life is about connecting Oyla Mase and Oyla Mabah, because everything that Yaakov Avinu did was to reveal Hakadosh Baruch Hu in this world. This is fundamentally different than Esav. Esav is split between Shamayim and Va'aretz. There's the spiritual world and there's the physical world. That's why Esav says Hinei Anaychi Haylech Lamus. Esav believes in this world separated from Hakadosh Baruch Hu, so Esav believes in death.

7:51 Yaakov Avinu is the ultimate connection. Between Shamayim va'Aretz, Yaakov Avinu is the bechiner of prechet. He lives before the chet of Adam Rishon, where Shamayim va'Aretz were totally connected, and that's why the Gemara in Tanya says Yaakov Avinu lomes. Therefore, we can say that specifically because Yaakov Avinu is the one who says that this is a base for Hashem, this is a house for Hakadosh Baruch Hu, the properties of the base of the Mikdash will take on Yaakov Avinu type properties, which is why we know. There are many nisim in the Beis Hamikdash, and if we look at some of the nisim, we'll see that the nisim all have to do with life. Is Yaakov Avinu lo mese? So the Beis Hamikdash itself is naturally oriented towards the life of Yaakov Avinu. So what were some of the miracles? We know that even though there were an abundance of snakes and scorpions in Yerushalayim in the times of the Beis Hamikdash No one was ever bitten.

8:42 Because it was the bechena of Yaakovinu, there was no mese. We also know that no women ever miscarried because of the smells from the Beis Hamikdash, which were so delicious. We know that the meat of the kudshim never spoiled. There was no death, so to speak, in there. The rain never extinguished the fire that came from the mizbeach. The wind never dispersed the pillar of smoke that ascended from the mizbeach, because there was a direct link between shamayim va'aretz. This is all the bechinas Yaakov Avinu, who brings alokus all the way down to Akev. Now we have another question. So far we've explained why a person who goes to the beis medrash, a person who goes to the base keneses and galus in the morning and the night, we've explained why they're zayecha to arichas yamim because they have the bechinah of Eretz Yisrael, because they have the bechinah of the third base hamikdash, and because they're connected to this idea of Yaakov v'nu lomais. But we have to explain this now even a little bit deeper.

9:38 The Gemara in Sukkah tells us. The Gemara in Sukkah tells us that in the future, Hakadosh Baruch Hu will shech the Yitzharah in front of all the tzaddikim and in front of all the rishonim. What is the Yitzharah? The Gemara in Bavli explains: Amar Eishlakish, who Satan, who Yitzharah, who Malchamavas. The Satan, the Yitzharah, the Malchamavas—they're all the same entity. They all share the same essence. So if Hakadosh Baruch Hu la'asod lava is going to shecht the eitzahara, it means that la'asod lava Hakadosh Baruch Hu is going to shecht the malacham ofis. Now we can understand why if a person is sitting in shul and he's sitting in beis medrash in galus in chutz laaretz, not only is he connected deeply to Eretz Yisrael, not only is he connected deeply to the base hamikdash, not only is he connected to Yaakov Avinu. But he's connected to the times of Mashiach itself, where Hashem Baruch Hu will destroy the Malach Hamavos.

10:38 And therefore this person will be zayicha to Ari Chas Yomim because he's living beyond the dimension of natural death. This explains the Gemara in Kedushin. The Gemara in Kedushin says, "Tani the Be'er of Yismael" B'n i m paga b'cha im paga b'cha menuvel ze. If your yetsahara, the Gemara calls him a menuvel, a disgusting one. If the yetsahara is getting you, shlep him to the beis hamedrash. Em evin hu nimuach. If it's a stone, it will melt. The imbarzel who mitboteitz him. And it's iron, it will break. What's pshand this med? What's pshand this gemara? Because the yetzer hara, as long as it's an oyalam azeh, it has bialus over us. The yetzer hara has the capacity to attack us. But if a person shleps his yetzer hara into the beis medrash, so the beis medrash is the bechina, as we said, of Eretz Yisrael. The beis medrash is the bechina of The Beis Hamikdash. The Beis Medrash is the bechina of Yaakov Venu Lo Mese. The Beis Medrash is the bechina of the level where Hakadosh Baruch Hu will shech the yitzhar and shech the malchamavas. Therefore, if a person is having issues with his yitzhar and he goes to shul to daven and he goes to Beis Medrash to learn.

11:44 So he's living in the dimension where Hakadosh Baruch Hu will destroy his yitzhar as he will in the times of Olam Haba. How do we rebuild the Beis Hamikdash? Tachlis. So the answer is through the behavior that we do in the base of Genesis and the base of Medrash. The pasuk in Yeshayahu says, 'Alcha Mosaiach Yerushalayim, if kadati shayrim kol ayon v'chol alayla tamid lo yecheshu hamaskirim es Hashem al domi lachem.' So, Alcha Mosaiach Yerushalayim, upon the walls of Yerushalayim, if kadati shayrim, I created shayrim, I created sentries there, kol ayon v'chol alayla, and they're there all day and all night, tamid lo yecheshu, and they're never quiet. Hamskirim as Hashem al damilachem And these remembrers take no rest. There's two categories of people here: there's shayrim and there's hamskirim. There's the sentries, and then there's the remembrers. So the Al Shachakadosh explains: who are the people that are the shayrim kol ha'yom v'kol ha'layla? These are the Talmidim Chachamim that are learning all night long and all day long. And who are the hamskirim? Who are the ones that are reminding Hashem, and they take no rest from reminding Hashem to build the base of Mikdash. It's those people who go early and stay late to daven.

12:59 This is in line. The Bishvile Piches brings the beautiful Rab Shetser. The Rab Shetser says, Uvnei Yisrael bekaru beyamenu binyan olim. We daven every day to build the Beis Hamikdash. Beyamenu. What does it mean? Beyamenu. So the Rab Shetser explains with our days that are filled with learning Torah and with tefillah. This is what it means. On Tishah B'av we say in Nachim, Vani Eyal Hashem Neum Hashem Choymas Esh Savid. I myself will be a wall of fire around it, says Hashem, and I will be the glory. I will be the covered within it. The Alexander Rebbe explains as follows: When a person davens appropriately and speaks words appropriately, the Malachim get up and our words of tefilla. That we say in the base keneses and in the beis medrash literally become the building blocks of the base hamikdash of Yisrael. Not only will it be the regular base hamikdash, but it will even be the base hamikdash of fire.

14:15 Through the words that we say of learning and davening, through these haligal words that we're speaking, we're literally building a base hamikdash of fire. This is in line with the sefer Yetsira that says that all the letters of the aleph base are called stones, and the stones are used to build words. Those are called houses. So through our words of tayra and through our words of tefillah that we say in the beis medrash and in the base keneses, we are literally building the third Beit Hamikdash. Which is why we're sitting here in Parshas Akev. Akev, we said already, is from the Loshon of Low. It's the heel. It's the lowest part of a person. When does a person call out to Hakadosh Baruch Hu? Like the Remban says, the mitzvah d'iraisa of Tefila is when a person is in ace sorrow, when a person is in a low place, and they call out to Hakadosh Baruch Hu. Klal Yisrael right now is in a very low place. We find ourselves surrounded by our enemies. We have the opportunity to go to shul.

15:12 And to cry out to Hakadosh Baruch Hu, we have the opportunity to go to yeshiva and to learn holy words of Torah. And a person has to know that when they're in shul and they're in yeshiva and they're learning Torah and they're davening, they're not just stam saying words, they're not just stam engaging in an intellectual pursuit. Adarabah. In these moments, we're mamish building the Beis Hamikdash. You're sitting in the future Beis Hamikdash, and you're building the future Beis Hamikdash. And we have to know that, especially when we're in a time of eszarah. Especially when there's so much death around us and there's so much war around us. Now Dafke is the time to attach ourselves to Yaakov Avinu, the Bchinah of Akev, the lowest part, to bring Elokos into the lowest aspects of our world and live in the dimension of Yaakov Avinu Lomayis, live with the dimension of the Beis Hamikdash that's not shyach to the world of Misa. Rabbi Sa, I have a beautiful Shabbos.