Adapted from Sichos Shabbos Parshas Shemini, 5750
The
Rambam states
[1] that the
mitzvah of guarding the
Beis HaMikdash is not for the purpose of protection, but is solely an expression of respect.
[2] This concept leads to an interesting question. The respect for the
Beis HaMikdash is not motivated by the actual building, but by the Divine Presence which rests within. As the
Rambam writes (in regard to the
mitzvah to hold the
Beis HaMikdash in awe):
[3] "You should not be in awe of the
[Beis Ha]Mikdash, but rather, [in awe] of He who commanded that it be held in awe."
The Divine Presence has never departed from the site of the Beis HaMikdash, as the Rambam writes:[4]
Why do I say that the original consecration sanctified the [Beis Ha]Mikdash and Jerusalem until the future era?...
Because the sanctity of the [Beis Ha]Mikdash and of Jerusalem stems from the Divine Presence, and the Divine Presence can never be nullified.
Accordingly, as an expression of respect to the Divine Presence which rests there,
[5] it would appear proper for a watch to placed around the site of the
Beis HaMikdash even in the present era. Indeed, in regard to the
mitzvah to hold the
Beis HaMikdash in awe, the
Rambam writes:
[6]
Even though the [Beis Ha]Mikdash is now in ruin because of our sins, a person must hold it in awe, as he would regard it when it was standing. He should only enter a place [on Mount Moriah] which he could have entered [while the Beis HaMikdash was standing]....
The reverence for the Sanctuary must be eternal. Even though it is in ruin, it remains sanctified.
If such concepts apply regarding the awe of the
Beis HaMikdash which is a positive commandment,
[7] surely, similar concepts should apply
[8] in regard to the guarding of the
Beis HaMikdash which enhances this reverence and fulfills both a positive and negative commandment.
[9] Nevertheless, throughout the generations, our Rabbis have never made an effort to have Levites and priests guard the site of the
Beis HaMikdash after its destruction.
[10]
Even during the time directly after the destruction of the Beis HaMikdash, when the Jews would still come to Jerusalem for the Pilgrimage Festivals, they did not attempt to guard its site. Similarly, in the generations that followed, we find virtually no record that the sages and Rabbis sought to perform this mitzvah.
[One cannot say that the mitzvah was fulfilled by keeping secret watches around the Beis HaMikdash and only a select few knew of this activity. For since the intent of guarding the Beis HaMikdash is to cause people to regard it with reverence, this purpose would not be accomplished through a watch which was not public knowledge.]
One text,
Mishcanos L'avir Ya'akov, is dedicated to this subject and explains in detail that this
mitzvah must be fulfilled at present. (Indeed, the author of this text attempted to fulfill this
mitzvah himself.) Nevertheless, throughout the generations, this remained a minority opinion that was not accepted by other Torah sages.
[11]
The question also applies to the Lubavitcher Rebbeim who undertook great efforts to help the settlement of Eretz Yisrael, raising funds for the support of its inhabitants despite the difficult financial conditions in Russia. The Rebbeim demanded self-sacrifice to support the Jews in Eretz Yisrael to the point where they advised people to borrow money to give for this purpose.[12] Nevertheless, in none of their letters or scholarly works do the Rebbeim mention the obligation to guard the site of the Beis HaMikdash.
Furthermore, we do not even find any attempts to commemorate this mitzvah. Although our Rabbis have ordained that certain practices be carried out in commemoration of other aspects of the service of the Beis HaMikdash, no such commemoration was undertaken in regard to this mitzvah.
The importance of paying proper attention to the site of the Beis HaMikdash is particularly significant in light of the fact that at each and every moment, we are awaiting Mashiach's coming. Surely, this applies in the present age, when according to all the omens given by our Sages, Mashiach's coming is imminent. In these last moments of exile, when we have already experienced foretastes of the Redemption, is it not appropriate that we be concerned with preparing guards to watch the site of the Beis HaMikdash?"
It is possible to explain this difficulty as follows. Practical considerations have prevented this
mitzvah from being fulfilled. In many eras, the gentile authorities which governed
Eretz Yisrael would not permit such activities. Surely, this applied directly after the destruction of the
Beis HaMikdash and in many of the subsequent eras when the ruling authorities in
Eretz Yisrael were not favorably disposed towards the Jews.
Even when it was possible that the ruling authorities themselves would have allowed such practices - or when the Jews were themselves the ruling authorities - the possibility existed (and exists today) that individuals or groups of gentiles would seek to harm the guards.[13] Hence, rather than expose the guards to danger - for guarding against the danger[14] to a Jew's life supersedes any Torah obligation - the mitzvah was (is) not fulfilled.[15]
In actual practice, because of the danger involved, we should not endeavor to guard the site of the
Beis HaMikdash. There is, however, an aspect of the above discussion which is applicable within every individual's Divine service. Every Jew's house is "a sanctuary in microcosm," a dwelling place for G-d. When G-d commanded the Jews to build Him a Sanctuary, He stated:
[16] "And you shall make Me a Sanctuary and I shall dwell within," using the plural term for the word "within," thus, indicating that G-d dwells within each and every Jew.
[17]
The above discussion teaches that each person should also guard "his sanctuary in microcosm," not because it is being threatened, but rather, as an expression of our appreciation of its importance. And the appreciation of the importance of the Sanctuaries in microcosm that the Jews have established throughout the exile, will herald the time when these structures, together with each and every Jew, will be brought to Jerusalem and positioned next to the Beis HaMikdash.[18] May this take place in the immediate future.
Notes:
- (Back to text) Hilchos Beis HaBechirah 8:1.
- (Back to text) The conception of the guarding of the Beis HaMikdash as an expression of respect also explains why this task was assigned to the Priests and the Levites, individuals who were designated for spiritual service. Were the guarding to have been for the purpose of protection, it would have been fitting to entrust the responsibility to common people who were suited for such a task. Nevertheless, since this mitzvah contributes to the honor of the Beis HaMikdash, it is proper that it be performed by persons of stature.
- (Back to text) Hilchos Beis HaBechirah 7:1.
- (Back to text) Ibid., 6:16.
- (Back to text) This intensity of the connection between the site of the Beis HaMikdash and the Divine Presence is intensified by the fact that the Ark on which the Divine Presence rested, is located on the site of the Beis HaMikdash, entombed in deep, maze-like vaults (Hilchos Beis HaBechirah 4:1). See the essay "A Buried Treasure: The Entombment Of The Ark."
- (Back to text) Hilchos Beis HaBechirah 7:7.
- (Back to text) Ibid., 7:1.
- (Back to text) Similarly, due to the manifestation of the Divine Presence on the site of the Beis HaMikdash, sacrifices can be offered in the present era even though the building itself is no longer standing (Hilchos Beis HaBechirah 6:15).
- (Back to text) Hilchos Beis HaBechirah 8:1,3; Sefer HaMitzvos, positive commandment commandment 22, negative commandment. 67.
- (Back to text) At present, a guard cannot be positioned in all the places where the Priests and Levites watched while the Beis HaMikdash was standing, because our present state of ritual impurity prevents us from entering certain portions of the site of the Beis HaMikdash. This, however, does not present a difficulty in regard to the majority of the places where the guards were positioned.
- (Back to text) We find that in regard to synagogues [which are referred to as "a sanctuary in microcosm" (Yechezkel 11:16, Megillah 29a)], we are obligated to honor and revere their sites even after they have been destroyed (Hilchos Tefillah 11:11). Therefore, in certain places, it is customary to employ a guard to watch the site of a synagogue in ruin. If so, one would surely assume that this same principle should be applied regarding the Beis HaMikdash itself.
- (Back to text) Sefer HaSichos 5750, Vol. II, p. 406.
- (Back to text) Our Sages (Sifri, Behaalos'cha) declared: "It is halachah and it is renowned that Esav hates Ya'akov." In many societies, this hatred has been passed down from father to son throughout the generations.
- (Back to text) Indeed, even the mere possibility of danger to a Jew's life is sufficient reason to supersede the Torah's commandments. See Mishneh Torah, Hilchos Shabbos 2:1, Shulchan Aruch HaRav 328:2.
- (Back to text) The above cannot serve as a complete resolution of the difficulty in regard to the Chabad Rebbeim. The Rebbeim demanded mesirus nefesh (self-sacrifice) to maintain the settlement of Eretz Yisrael. Nevertheless, they did not raise the issue in regard to guarding the site of the Beis HaMikdash in the present era.
- (Back to text) Shmos 25:8.
- (Back to text) Shloh 69a. See the explanation of this concept in Basi LeGani, 5710 (English translation, Kehot, 5750).
- (Back to text) See Megillah 29a and the gloss of the Maharsha. See also the essay, "A Sanctuary in Microcosm," in Sound the Great Shofar (Kehot, 5752), p. 57ff.
Guarding the Beis HaMikdash