Finding Merit in other Jews

Sichos Kodesh 5735, Vol 1, p.17

Talk of the Lubavitcher Rebbe, Day of Simchas Torah 5735

I heard from a reliable source a story that happened in the times of the Alter Rebbe. Once the Alter Rebbe sat with certain select individuals, and a man was brought before him into whom a ruach (spirit) had entered. The Alter Rebbe began to speak about those who had killed Zecharia Hanovi, that it says about this "Shall a Cohen and Novi be slain in the Mikdash of Hashem?" (Eicha 2:20)), and the Alter Rebbe said that those who had killed Zecharia Hanovi were tzaddikim, and the reason that they killed him was because there is a difference when the Novi says the prophecy and if he doesn't say it--that before he says the prophecy in speech it is possible for it to change, and it does not necessarily have to be fulfilled, which is not the case when the Novi says the prophecy in speech, which already brings it down further into the world and then it has existence. Since they heard that Zecharia Hanovi is going to say a prophecy about the destruction of the Beis Hamikdash, and in order that the prophecy will not come into the speech of the Novi (at which time it will need to be fulfilled), therefore they sacrificed themselves to do such a thing as to slay a Cohen and Novi in the Beis Hashem, in order that the prophecy will not come into speech. As the Rambam says, that even though when the prophecy comes into speech it still isn't necessarily going to be fulfilled and it can be changed, but one can't compare the nullification that is required to nullify something that was only in thought and didn't come into the speech of the Novi, compared to the nullification of something that already came into speech and revelation, particularly in a public setting, and in the Beis Hashem. Since they knew all of this, and they didn't want the prophecy to be fulfilled, this is why they killed him.

The Alter Rebbe continued: if so, seemingly we should ask a question on Zecharia Hanovi himself--certainly he knew about the difference between prophecy that is spoken by the prophet and prophecy which is not spoken, and if so how could it be that he wanted to say this prophecy, since it was able to cause it to be more likely for such a thing to occur in actuality? If it is said that he wanted to say the prophecy because one who receives prophecy but doesn't say it is punished with death, this doesn't make sense, because those who killed him would also receive the death penalty, but nonetheless they sacrificed their lives to do this thing for which they received death--in order to prevent the destruction of the Beis Hamikdash. If so, why did not Zecharia himself do this? Explained the Alter Rebbe: since Zecharia was a Novi and he had a command from Hashem to say the prophecy, his being a Novi--a Novi has no existence of his own, and his entire existence is that he says the word of Hashem and he has no self-awareness (tfisas makom l'atzmo)--thus it is impossible for him to make calculations, etc. and not to actually say the prophecy, because he has no existence of his own. This was not the case with those who were not on the level of a novi, who has no existence of his own, but they were also very great tzaddikim, and thus they were able to do this thing--to kill the Novi--in order that the prophecy should not come into speech.

When the Alter Rebbe finished saying these things, the ruach departed from this man, and the Alter Rebbe said that this ruach was from those who had killed Zecharia Hanovi and entered via Ibbur into this man. By having spoken meritoriously (lamad zchus) of those who had killed Zecharia Hanovi he had been able to rectify the ruach, and also that this man should not be burdened but this ruach. From all this we see the great importance of finding merit (limud zchus), that by speaking this way it reveals the positive thing and in this way, relating to speaking meritoriously, it reveals the true matter that was present originally as well.

The Spiritual Beis Hamikdash Within is Always Standing

Even though seemingly the time of "Between the Straits" [from 17 Tammuz until 9 Av] is a time of unhappiness since we recalll the destruction [of the Beis Hamikdash, the Holy Temple], but it is also obvious that this period of time is not a matter of sadness and depression, for what was destroyed was the earthly Beis Hamikdash which was built of wood and stones, and not the spiritual Beis Hamikdash within. And well-known is the saying of the sages on the verse "I shall dwell among them" -- amidst every single member of the Jewish people.

"Between the Straits" is the time to recall and awaken us to the obligation of every single Jew to make for Hashem a dwelling place below through keeping the Torah and its Mitzvos in daily life, to fulfill what is written "and they shall make for me a dwelling place" and "I shall dwell among them", in actuality, to speed up the complete redemption via our righteous Moshiach by spreading the wellsprings, even among those who are presently "outside".

It is a great responsibility on each and every one of us in these days in particular, after the horrific destruction and ruin which we have seen before our eyes [the Holocaust], and we whom Divine Providence has rescued and left us as a remnant in order give life to a numerous nation. And since the Holy One Blessed be He does not overburden any of his creatures, thus it is clear that together with this doubly great responsibility that falls on each and every one of us (men and women) is given also the powers and the abilities to each one to fulfill his or her task.

Letter of the Rebbe, 29 Tammuz, 5717 (1957) (Igros Kodesh v.15, p.300)

Rebuilding the Bais Hamikdash

"The three weeks" and the "nine days"[...]seemingly would bring about sadness[...]. Our prophets have promised us that the sad time from 17 Tammuz through Tisha B'Av will transform to a time of simcha when Moshiach tzidkeinu will come speedily in our days, amen.

In those days, when the Bais Hamikdash stood in its place, the physical building from wood and stone was also a symbol of the spiritual Bais Hamikdash of and within the Jewish people. The physical Bais Hamikdash was able to exist only as long as the spiritual Bais Hamikdash was in existence.

When the first Bais Hamikdash was destroyed -- the spiritual [structure] by the Jewish people itself and the physical [structure] immediately afterwards by Nevuchadnezzar King of Bavel -- it generated for our people a double mission: first, to erect anew the spiritual Bais Hamikdash, and then the physical building, the second Temple. Similarly, the second Bais Hamikdash survived so long its spiritual component was in existence, and with the destruction of its spiritual component, so, too, the physical component of the Bais Hamikdash -- in a way that could not be prevented -- was destroyed.

Regarding the 3rd Bais Hamikdash, the Almighty instructs us that our primary mission -- and according to many opinions, the only one -- is to rebuild the spiritual part alone. The Almighty Himself will take care of the physical part. According to the opinion of Rashi, Tosfos, and others, the 3rd Bais Hamikdash will be built by the hands of heaven.

Therefore, the spiritual Bais Hamikdash must be built through our efforts, through tshuva, Torah, and mitzvos. Every spiritual "brick" that a Jew forms is indestructible, and the process of laying these spiritual "bricks" came about at the same moment that the last part of the 2nd Bais Hamikdash went up in flames. This is one of the deeper meanings of the story in the midrash (Eicha Rabba) that at the moment the Bais Hamikdash was destroyed, Moshiach was born.

The main parts of rebuilding the spiritual Bais Hamikdash which Jews need to build in this long, dark golus, were already built by the earlier generations of spiritual giants of our people. What remains for us is only to complete a small part. But our part must be permeated with the same kedusha of the earlier generations.

The conclusion from this is: that we ourselves should be permeated with this idea, that every good action according to Torah that we do in our day-to-day life, as much as this action may seem large of small to our fleshly eyes, we are thus laying one of the last "bricks" of the eternal Bais Hamikdash for our people and for the world in general, and thus he is building his part of the spiritual Bais Hamikdash and the physical Bais Hamikdash will be built immediately afterward, speedily in our day.

May the Almighty grant that we will merit to the building of the Bais Hamikdash, the physical one also, speedily in our days, amen.

With wishes for all good,

HaRav Menachem Schneerson

Personal letter of the Rebbe, 13 Menachem Av, 5709 (1949), printed in Igros Kodesh v.3, p.164

Menachem Av: Not mourning, but yearning

We are standing at the threshold of the Era of Mashiach, at the threshold of the beginning of the Redemption, and in the immediate future, it will be brought to its completion. In such a year, there is the potential, not only for the Three Weeks to be seen as a preparation for the Redemption, but for the Redemption to actual come, even on the present Shabbos, and thus transform the Three Weeks into a positive period.

In this context, a greater emphasis has to be put on the custom of studying the laws of the structure of the Beis HaMikdash in these Three Weeks. As G-d told the prophet Yechezkel, through this study, it is considered as if we have been involved in the actual construction of the Beis HaMikdash.

Also, the approach to studying these laws must be different than the approach in previous years. The emphasis must be on, not on mourning over the destruction of the Beis HaMikdash, but rather, on the desire and the yearning for the Third Beis HaMikdash of which it is said, "The glory of this later house will surpass the glory of the previous house."

Thus the subject must be approached as a present reality. It is not that in the distant future these laws will be relevant, but rather that at any moment the Third Beis HaMikdash which is already built in the heavens will descend and be revealed on earth.

In this context, the study of these laws -- as the study of the subjects of Mashiach and the Redemption -- should not be looked at as merely a means to hasten the coming of this future era. Rather, it is the beginning of the efforts to live with the concept of Mashiach, to "live with the times," with the Era of Mashiach. When these concepts are perceived intellectually, they will affect our feelings, and ultimately our deeds and our actions. Our conduct will be appropriate to the present era, a time when we are at the threshold of Mashiach's coming.

Although our Sages declared, "Mashiach will come when our attention is diverted," this is no contradiction to the emphasis on studying the subjects of Mashiach and Redemption. A diversion of attention can also be interpreted as referring to a step above our ordinary conscious processes. After one has deepened his awareness of Mashiach to the extent that he appreciates that we are standing on the threshold of Mashiach, that we have completed all the service necessary for his coming, and at any moment, he will come, one can step beyond one's ordinary thinking process and consider the Redemption in a new light.

Sicha of the Rebbe, Shabbos Parshas Balak, 17th Day of Tammuz, 5751

Only the Temple of wood and stones was destroyed...

Even though seemingly the time of Bein Hametzarim [3 weeks between fast of 17 Tammuz and fast of Tisha B'Av] is a time of unhappiness since we recalll the destruction [of the Beis Hamikdash], but it is also obvious that this period of time is not a matter of sadness and depression, for what was destroyed was the [earthly] Beis Hamidash hatachton which was built of wood and stones, and not the spiritual Beis Hamidash within. And well-known is the saying of the sages on the verse "I shall dwell among them" -- amidst every single [member of the Jewish people].

The inyan of Bein Hametzarim is to recall and awaken us to the obligation of every single Jew to make for [Hashem] a dwelling place below through keeping the Torah and its Mitzvos in daily life, to fulfill what is written "and they shall make for me a dwelling place" and I shall dwell among them" mamash, to speed up the complete redemption via Moshiach Tzidkeinu by spreading the wellsprings, even among those who are presently "outside".

It is a great responsibility on each and every one of us in these days in particular, after the horrific destruction and ruin which we have seen before our eyes, and we whom Divine Providence has rescued and left us as a remnant in order give life to a numerous nation. And since the Holy One Blessed be He does not overburden any of his creatures, thus it is clear that together with this doubly great responsibility that falls on each and every one of us [men and women] is given also the powers and the abilities to each one to fulfill his or her task.

Letter of the Rebbe, 29 Tammuz, 5717 (1957) (Igros Kodesh v.15, p.300)