Rabbi Yossi's Blog

You’re probably familiar on some level or another with the various observances and customs associated with celebrating a Bar Mitzvah; putting on tefillin, getting called to the Torah for an Aliyah and possibly even reading from the Torah. You may not be familiar with the Chabad custom of reciting a Chassidic discourse. This means that in addition to the responsibility of preparing the Torah portion there is also the added preparation needed to be able to recite (from memory) the entire discourse.

One of the basic ideas that is contained in that discourse is the concept of Hashem fulfilling all the Mitzvahs that we have been given to observe. Here’s an interesting question - if Hashem fulfills all the mItzvahs of the Torah, then how could Hashem destroy the Temple?

This Sunday is the date on which we annually commemorate the destruction of the Holy Temple in Jerusalem (in the year 69). We fast for the entire 24+ hours, we say extra prayers and we look forward to the time that Hashem will rebuild the Temple. But the question is - how could it be that Hashem would violate one of His own laws? You see, the Torah prohibits the Temple’s destruction.

The Torah explicitly instructs the Jewish people that upon entering the Holy Land they’d have to destroy all remnants of the rampant idol worship that had been predominant. The Torah then continues, “You shall not do this (i.e. destroy or desecrate a place of worship) to Hashem your G-d.” Which means that there exists an actual biblical prohibition against destroying (even a part of) the Holy Temple. And just as we are obligated by law to respect the Temple and not destroy it, so too Hashem is bound by that Mitzvah. Well, if that’s the case, what’s Hashem’s excuse? How could He destroy the Temple? How could He allow its destruction?

There can only be one conclusion (and in fact this is alluded to in many verses); that the destruction was not the final purpose, it was a step in the process of ultimately rebuilding the Holy Temple.

This then explains how it’s possible for Hashem to destroy the Holy Temple - because the destruction is not the goal, the rebuilding is. And if someone is destroying something in order to rebuild it in a greater and more impressive manner, in that case the destruction itself is considered part of the process of rebuilding.

This all sounds nice perhaps, but what practical difference does it make? The Temple was still destroyed and it is still not rebuilt. The legal reasoning how Hashem “is allowed” to do so doesn’t change the facts on the ground!?

Or does it? The understanding that this process of destruction is actually part of a greater rebuilding (in addition to helping to make the experience that much more bearable), allows us to realize our ability to complete the process and bring complete redemption to this world.

Even with all the things going on nowadays, the news this week was dominated with the emerging deal with Iran. The President and his allies have hailed it as a major diplomatic achievement, while many others passionately spoke out against it. In a rare moment of unity, all the major political parties in Israel communicated their deep concern regarding this treaty and Jewish groups in the United States also shared their reservations.

As a rule I don’t get politically involved - our job is to bring every Jew closer to their own heritage and not just reach out to Jews who agree with me politically. Many of my colleagues argue that this case is different, “there is the real possibility that this could lead - Heaven forbid! - to the destruction of the Jewish people living in the Holy Land,” they say.

And it’s true. The implications of this deal are immense. Take into account that the Iranians have consistently and publicly demonstrated their hatred for Israel and the West, even as recently as last week. In addition, they haven’t let up on their financial and material support of terrorist groups and they haven’t got a very honest track record, to say the least.

The timing of this news is quite fascinating in a number of ways and in my opinion has some very important lessons for us all.

First, the weekly Torah portion. This week we read about the request of two and a half of the tribes of Israel. After 40 years of waiting to enter the Land of Israel, they requested to settle outside the land, across the Jordan, in a region that had ideal conditions for their many flock. At first Moshe was angered by the request - “Shall your brethren go to war while you sit here?” He asked them. Do you think that by settling outside the land you can avoid the destiny of your brethren?

We often think that since we live outside of Israel that we don’t have to be all that concerned with what is happening there. The truth is that we are one people and no matter where we live, we share the destiny of our brothers and sisters in Israel. And not only on a metaphysical level, also on a practical one - Israel may be on the frontlines, but we’re not that far behind. What happens to them is extremely relevant to us.

Second, the time on the Jewish calendar. Today is the beginning of the month of Av, in the middle of the Three Weeks, the time when we mourn the destruction of the Temple many years ago. Our sages tell us that the cause of the destruction was the fact that the Jewish people then didn’t treat each other with the due respect they deserved.

Then, as now, there were vigorous debates as to how to deal with the nations that were threatening the Jewish people. Some felt diplomacy would achieve long term stability and others felt that only a military confrontation will achieve their goals. In recounting the events that caused the subsequent destruction of the Holy Temple, the Talmud doesn’t take a side in the political arguments of the time. It only notes that the destruction and persecution that followed were a result of the fact that the people allowed their disagreement to turn into animosity and hatred among themselves.

Let us learn this important lesson from our history; whatever your position on the Iran deal, or any other important matter today, it’s integral to always keep in mind: You can disagree but don’t be disagreeable.

A woman and her husband interrupted their vacation to go to the dentist. "I want a tooth pulled, and I don't want Novacaine because I'm in a big hurry," the woman said. "Just extract the tooth as quickly as possible, and we'll be on our way." The dentist was quite impressed. "You're certainly a courageous woman," he said. "Which tooth is it?" The woman turned to her husband and said, "Show him your tooth, dear."

This morning I was lucky enough to have a dentist appointment. It was just a routine checkup and no teeth were pulled (although I was told that, after getting away with it for so many years, I may finally need to have my wisdom teeth pulled…) but a visit to the dentist is never a pleasant experience.

Of course it got me thinking; nobody enjoys going to the dentist, but those of us who are concerned for their long term well being ensure to visit a dentist regularly. In other words, we willingly do something that is not comfortable (and may even be painful) in order to avoid a potentially worse outcome in the future.

Modern society often advances the notion of doing what “feels right.” Often, as the years pass, we begin to see the world and our place in it with a much deeper and broader margin-top:0pt;margin-bottom:10pt;">Just like there are choices in life that can be less popular but still entirely necessary, so too there are occasions when it is necessary to take a stand and affirm a position that is not necessarily popularly accepted.

This week’s Torah portion is named after Pinchas, the Torah’s paragon for someone who wasn’t afraid to take an unpopular position. He wasn’t intimidated by what other people thought or what his neighbors would whisper behind his back. He was determined to stand up for what was right and just.

Let us take an example from Pinchas and make choices that are based on what the Torah teaches us is right and not allow ourselves to be intimidated by what those around us may think or say. This is true for adults, but it’s even more important for children. Parents have an obligation to raise their children in a way that empowers them to make choices based on what is right, not based on what is easiest or most enjoyable.