Parshat Devarim 5779
Rabbi Jablinowitz
We read in this week's parsha (Chapter 1, Pasuk 4), Acharei Hakoso es Sichon Melech Ha'Emori Asher Yoshev B'Cheshbon V'eis Og Melech Ha'Bashan Asher Yoshev B'Ashtaros B'Edrei. And then in the next pasuk we read, B'Eiver Ha'Yarden B'Eretz Moav Ho'il Moshe Be'er es Ha'Torah Hazos Lamor. In this following pasuk we read that Moshe Rabbeinu began teaching and reviewing the Torah with Bnei Yisrael. The Chidushei HaRim teaches that the simple reading of the verses indicates that until Moshe Rabbeinu defeated Sichon and Og, he was not able to teach Bnei Yisrael Torah. The impurity caused by these two powerful kings prevented the Torah from being taught.
The Sfas Emes elaborates on this idea presented by his grandfather. He begins by quoting the Gemara in Brachos 54B which states Even She'Bikesh Og Lizrok al Bnei Yisrael, etc. The Gemara teaches that Og wanted to throw a "stone" on Bnei Yisrael, so he uprooted a mountain which was three thousand "parsa" and intended to throw it on Bnei Yisrael, but Hashem foiled his plan as the Gemara explains. What is the significance of this passage of Gemara in Brachos?
The pasuk says by Yaakov Avinu when he goes to the well and meets his future wife Rachel, (Chapter 29, Pasuk 2), V'Ha'even Gedolah al Pi HaBe'er. The stone was very large upon the well. The well represents the wellsprings of Torah, while the stone blocking it on top indicates the yetzer hara and negative sources in the world which keep us from learning and keeping the mitzvos of the Torah. Yaakov Avinu, who represents Torah, had the strength to remove the stone from the well so that all could benefit from the holiness of the Torah.
This is the same stone that Og Melech Ha'Bashan wanted to throw upon Bnei Yisrael. The same word used for well, Be'er, is used for Moshe teaching and explaining the Torah to Bnei Yisrael, Be'er es Ha'Torah Hazos. The stone sitting on the Be'er of Yaakov was the same stone Og wanted to throw on Bnei Yisrael and they both restrained the holiness 0f the Torah from coming forth. Only when all distractions and negative influences are removed can Bnei Yisrael properly learn Torah. And therefore, Moshe taught Torah to Bnei Yisrael only Acharei Hakoso es Sichon V'Og.
The actual entering of Bnei Yisrael into Eretz Yisrael itself produced an outpouring of holiness. And so did the building of the Beis Hamikdash. Both Eretz Yisrael and the Beis Hamikdash are examples of Pi HaBe'er; outpourings and revelations of Torah. The Sfas Emes stresses the fact that the Beis Hamikdash also is an outpouring and revelation of Torah to Am Yisrael. The Gemara in Brachos 30A teaches when one davens he needs to face Yerushalayim and the Beis Hamikdash. And the Gemara derives this from the pasuk in Shir HaShirim (Chapter 4, Pasuk 4), K'Migdal Dovid Tzavareich Banui L'Talpiyos. The term K'Migdal Dovid Tzavareich is a reference to the Beis Hamikdash, and the Gemara darshens the word Talpiyos to mean Tel Shekol Piyos Ponim Eileha. This means the hill which all mouths turn to, a clear reference to Yerushalayim and the Beis Hamikdash.
Rashi on Shir HaShirim learns that the pasuk K'Migdal Dovid Tzavareich Banui L'Talpiyos is referring to the Beis Hamikdash as a tower and fortress. And this is because of the Lishkas Ha'Gazis where the Sanhedrin sat and taught the decisions of the Torah. He also explains the word Talpiyos to mean learning (similar to the Aramaic word Yalfusa), all turn to Yerushalayim to learn from the light which is available there.
When we mourn the destruction of the Beis Hamikdash, we need to mourn the loss of Torah. Our connection to Hashem is greatest through the Torah and the Beis Hamikdash was the source of that connection. The Beis Hamikdash was the ultimate Pi HaBe'er, and now a huge stone has been placed upon it. May we do Teshuvah and remove all obstacles to Kedushah and merit in the rebuilding of the Beis Hamikdash, Bimheirah Beyameinu, Amen!
Good Shabbos
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