לימוד מפרשת נח למצוות בניין המקדש | הרב אליהו ובר

Yesterday, I had the privilege of attending a Pidyon HaBen celebration. During the afternoon, they served refreshments. My father spoke there. He mentioned a Midrash—well, not exactly a Midrash, he spoke about a discussion among the Rishonim. He cites Rashi there: "Two by two they came to Noah to the Ark"—they came on their own, that is the Midrash. But concerning the seven pairs, one must take them personally, no? They did not come to Noah on their own. He points out a contradiction, a disagreement in Rashi there. He said something interesting: The two by two came to Noah to the Ark, because that was for the sake of the world's existence. For the sake of the world's existence, things of a physical nature are things that the Holy One, Blessed be He, performs. But the seven pairs are matters of spirituality, for the sake of sacrifices, so for spiritual matters, the Holy One, Blessed be He, says: You perform, you must act. While thinking about it: people always say the Holy Temple will descend from heaven, while they work hard for their livelihood. I thought, this is exactly what he is saying! So, apparently, the conduct isn't supposed to be like that? The conduct should actually be the opposite: for livelihood—let the Holy One, Blessed be He, do it. I am entering the subject now, obviously there is the issue of work, livelihood, "derech eretz," and the whole topic, and one must act to " work it and guard it." But he says: for livelihood, fundamentally, the order is that the Holy One, Blessed be He, acts, and precisely the Holy Temple, which was a matter of spirituality, that is where the Holy One, Blessed be He, says : Act yourselves, you will do it, and you will build the Holy Temple yourselves. >> And therefore, it seems according to what he said, the important message to know is that in commandments of spirituality, one cannot rely on the Holy One, Blessed be He, saying: "Well, we have trust in Hashem." On the eve of Sukkot, a Jew sits and says: "I won't build a Sukkah, I have trust in Hashem, He will bring the Sukkah down for me from heaven." And there are some who say they aren't even worthy of building a Sukkah. Yes, we see, we are in this Parsha, yes, "His tabernacle was in Salem," we don't see—we see the need to build the Holy Temple, we don't see building a Sukkah and then waiting for it to drop from heaven. So no, nobody does that, at any rate, I don't know of anyone. So it is more common that people build the Sukkah, and the Holy Temple should also be built. So I know, everyone cites Rashi in Masechet Sukkah , but I don't know why people... Yesterday I was elsewhere and someone said he follows the Lithuanian custom, he said jokingly, that the Lithuanian custom is not to finish the entire tractate to the very end. So, indeed, in Masechet Sukkah there are two Rashi's, Rashi in Sukkah page 41 I think, where he brings the Midrash Tanchuma that the Holy Temple will descend from heaven; there are those for whom, for some reason, Masechet Sukkah ends there, perhaps that's where they started too. But on page 52, Rashi on the Gemara brings [the verse] "the craftsmen will come," and the Gemara says: Who are they? They are Mashiach ben Yosef, Mashiach ben David, Elijah, and the Righteous Priest. Rashi asks: What is their purpose? To build the Holy Temple. So Rashi understands that the Temple is actually built by hand. So apparently, Rashi also understood it this way. There is a Rashi in Ketubot that says it is built by hand, and there are other places as well, righteous ones. >> Rashi in Ketubot, page 5, yes, regarding Moses, righteous ones, and there is, meaning, that the Holy One, Blessed be He, certainly we build with our hands. The Holy One, Blessed be He, we build—what is meant by "it descends from heaven"? So, in Rashi in Sukkah and Rosh Hashanah, the meaning in Rashi is that such a possibility exists: if we ultimately don't do it ourselves, then perhaps it will descend for us from heaven. But, and Rashi also raises such a possibility based on the Midrash Tanchuma, but it is clear that this is not the [standard] conduct, this is not the way. Does the Holy One, Blessed be He, who created the heavens, not have a house? Does He need a house? Does He need us to build Him a house? There is no point to that. So, uh... also Noah, it is written "build an ark, " he had to build an ark. Build it 300 cubits in length, 50 cubits in width, 30 cubits in height. He is building, he built an ark. What, could the Holy One, Blessed be He, not have lifted the ark for him from heaven and finished the story? It would be best if he saw the ark from heaven exactly with all of this, he wouldn't even need to be given the whole lesson of the preparations for what needs to be done in the ark. But there is no such thing; things are needed, one must do, one must act, one must, uh, do according to the will of God. We know at the end of the Parsha, people who built a tower not according to the will of God, those are people who build all sorts of palaces for themselves in other places, but there is a subject of building a sanctuary, and in practice, this is what we need to do with our hands. There is [the fact] that Psalm 103 ends with three verses that speak of blessing: "Bless the Lord, O His angels, mighty in strength, who do His word, obeying the voice of His word. Bless the Lord, all His hosts, His ministers, who do His will. Bless the Lord, all His works, in all places of His dominion. Bless the Lord, O my soul." What is common to these three blessings? In all of them, the subject of "doing" is mentioned: " Bless the Lord, O His angels, mighty in strength, who do His word,""Bless the Lord, all His works, His ministers, who do His will," uh, "Bless the Lord, all His hosts, His ministers, who do His will," and, "Bless the Lord, all His works, in all places of His dominion,"" Bless the Lord, O my soul," meaning. Everything, the subject of doing is mentioned, because in truth—and we learned this with the first man and with Noah—we came into the world to do, we came into the world to act. We did not come into the world for things to be done for us. When a baby is born, the first thing, they do everything for him, but even to nurse he must [act], if he doesn't do that himself, it won't work, he will remain hungry. One must act a little, and slowly, as he grows, he does more and more and more and more . If a mother is good, she tells her son "do it." A not-so-good mother does everything for him, and then he remains ...Mothers always worry and protect, so he won't fall here or there, but as much as possible, he should do it himself—let him do it himself. Whoever doesn't do it themselves, won't accomplish anything. Even with the mitzvah of education: a child, if he knows how to wrap himself in a tallit katan, what is the problem with us putting the tzitzit on him? No! If he doesn't know how to do it, if he doesn't know how to wear it, then it's not possible, and so on. We need, we need to act, we need to do. We came into the world to do, both in the physical and in the spiritual. So in the physical, truly, as I mentioned at the beginning, the physical is things that we act upon here and the Holy One, Blessed be He, acts from above and brings down to us. But in spirituality, we must do, act, move everything, everything, everything from the beginning, from start to finish. So we really need all the actions, and truly, the action here is that all things are done by our own deeds. We think all the time that everything will descend for us from heaven, that arrangements will come from heaven and successes will come from heaven—no, this is done by us, we do it with*Siyata Dishmaya*. >> That is*Siyata Dishmaya*, yes, assistance from heaven, literally translated into Hebrew: assistance from heaven. The Holy One, Blessed be He, says—it is clear that the Holy One, Blessed be He, is the hand, we are His extended hand, but He tells us: do, do, act. It is clear that we are doing it for Him. We have a groom here with us, thank God, it is a special privilege to have a special groom whose father has been coming here for many years and acting for this place. And it is a great privilege that the groom found a very special family as well, where there, too, the father acts and does many things, including in connection to this place. So, may the Holy One, Blessed be He, help that this home will truly be a faithful home in Israel, of love, brotherhood, peace, and joy. And may the Holy One, Blessed be He, bless us that we truly understand that we must do and act. Yes, no one has a wife brought down to them from heaven and no children brought down from heaven; nothing comes from heaven, everything, everything we must do, because we came here for that. That we have wisdom, that is truly the main request, that we have the wisdom to do and that we do it right, so we do not err. Yes, when we act, when we only do and do not recognize that the Holy One, Blessed be He, is the one acting here, then there is a fear that we act incorrectly, the* Yetzer Hara*misleads us, so there is a fear that things will not be on the right path. But when we do and act for the sake of Heaven, and we do and act while searching for the right path, then we find it and act correctly. May the Holy One, Blessed be He, help us that we never err and that we continue to do only good.