Parshat Ki Savo 5777
Rabbi Jablinowitz
The Medrash Tanchuma on this week's parsha teaches that Moshe Rabbeinu saw through Ruach Hakodesh that the Beis Hamikdash was going to be destroyed and the mitzvah of Bikurim would no longer be fulfilled. Therefore, Moshe established that Bnei Yisrael should daven three times a day since he understood that Tefillah was dearer to Hashem than all other good deeds, and even the Karbanos. This is borne out from the fact that Moshe did many good deeds and still wasn't allowed to enter Eretz Yisrael. But when he continued to pray that Hashem allow him to enter the holy land, Hashem responded (Devarim, Chapter 3, Pasuk 27), Aleih Rosh HaPisgah…V'Sa Einecha, Go up to the mountain and look across to Eretz Yisrael.
How are we to learn the power of Tefillah from the fact that Hashem told Moshe to go up to the mountain and look out at Eretz Yisrael? Hashem didn't agree to Moshe's request and he wasn't allowed to enter Eretz Yisrael.
The Sfas Emes learns that the Medrash is teaching us that even though Moshe Rabbeinu wasn't allowed to enter Eretz Yisrael, he was able to look out at Eretz Yisrael. And looking out upon Eretz Yisrael indicates an ability to see and feel the Kedushah of Eretz Yisrael and the Beis Hamikdash. This is what the Medrash means when it says that Moshe saw the Beis Hamikdash was going to be destroyed so he established Tefillah. Moshe Rabbeinu understood from his own experience how the power of prayer would be able to bring the Jews before the Beis Hamikdash even after it was destroyed.
Why does the Medrash connect the idea of Tefillah after the destruction of the Beis Hamikdash specifically to the discontinuation of the mitzvah of Bikurim? When one brings Bikurim to the Kohen in the Beis Hamikdash, he makes a statement of thanks along with the bringing. This statement is introduced with the words (Chapter 26, Pasuk 5), V'Anisa V'Amarta, and you shall respond and you shall say. Rashi comments on the word V'Anisa, Lashon Haramas Kol; he learns that this word is not to be understood as you shall respond, for there is nothing he is responding to (see the Maharal and other commentators on Rashi). Rather, in this context it is meant to indicate that the person bringing Bikurim must raise his voice when making the statement.
The Sfas Emes teaches that the word V'Anisa is meant to be understood as its regular meaning of and you shall respond. And if no one is speaking to him what he is responding to? When the Jew walks in to the Beis Hamikdash and brings Bikurim, he gets inspired and starts speaking words of Hakaras HaTov to Hashem and gives thanks for his bounty. He is responding to the awe inspiring atmosphere of the Beis Hamikdash.
So the Medrash teaches us that Moshe Rabbeinu saw that in the future the Beis Hamikdash would be destroyed and the Jews would no longer have the mitzvah of Bikurim. They would lose their opportunity to be inspired and speak words of thanks to Hashem. Therefore, he established Tefillah and through our words we should be able to connect to Hashem and once again feel the inspiration of the Beis Hamikdash. And Moshe Rabbeinu knew this was possible from his own experience. He wasn't allowed to enter Eretz Yisrael, but he was rewarded from his Tefillah with the ability to "see" and feel the Kedushah of Eretz Yisrael and the Beis Hamikdash.
One of the requirements of Tefillah is that when one davens Shemoneh Esrei, he should view himself as standing before the Kodesh Hakadashim in the Beis Hamikdash. This indicates what our goal in Tefillah is meant to be; to reach the level of inspiration of being in the Beis Hamikdash similar to the one who brought Bikurim.
The pasuk in Tehillim states (Chapter 48, Pasuk 3), Yefe Nof Mesos Kol Ha'Aretz. Yerushalayim is the source of all joy in the world. By connecting to the inspiration of the Beis Hamikdash and Yerushalayim, we connect to the ultimate source of light and joy in our world. This is why when we celebrate the great joy of a Chasan and a Kallah, we say the bracha of Sos Tasis V'Sagel Ha'Akarah, a reference to Yerushalayim. And the Gemara in Ta'anis 30B teaches, Kol Hamisabel al Yerushalayim, Zocheh V'Roeh B'Simchasah. All who mourn the destruction of Yerushalayim merits and sees its joy. Though the joy mentioned refers to the rebuilding of the Beis Hamikdash, the Sfas Emes explains in a different manner. Anyone who mourns the Beis Hamikdash and appreciates it as the ultimate source of light and joy in the world, he will merit in feeling the light and feeling the joy even now. When one can truly mourn the destruction of the Beis Hamikdash today, it indicates an appreciation for where the source of all joy comes from.
This connects us to the end of the parsha as well. The pasuk in the Tochacha says (Chapter 28, Pasuk 47) Tachas Asher Lo Avadata es Hashem Elokecha B'Simcha U'vetuv Levav Merov Kol. The Arizal learns this to mean that one's simcha and joy must come from his Avodas Hashem Merov Kol, more than anything else. One needs to realize that his greatest joy comes from serving Hashem. And one needs to understand that the greatest way to connect to Hashem and feel that joy is by connecting to Eretz Yisrael and the Beis Hamikdash. This is why Moshe Rabbeinu established Tefillah, teaching us that through the power of words we can feel the awe and the joy of Yerushalayim and the Beis Hamikdash.
Good Shabbos
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