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TISHA B’AV READING

Rabbi Shalom Rosner

The Partnership

of Kedusha

e end off our reading of Megil-
lat Eicha with Yirmiyahu’s
ָ
words ה ָבּו ׁש ָנ ְו ךי ֶל ֵא ’ה ּונ ֵבי ׁש ֲה,
ִ
W“G-d, return to us and we will
return to You.” How does this pasuk fit with
another well-known verse, ה ָבּו ׁש ָא ְו י ַל ֵא ּובּו ׁש
ם ֶכי ֵל ֲא, in which G-d says first we must return
to Him, and only then will He return to us?

The Gemara (Ta’anit 5a) teaches us that
there are two Yerushalayims, ה ָל ְע ַמ ל ֶ ׁש םִי ַל ָ ׁשּורְי
ה ָּ ט ַמ ל ֶ ׁש םִי ַל ָ ׁשּורי ִו, the Yerushalayim in Heaven
and the Yerushalayim here on Earth. What
does that mean? What is the relationship
between the two Yerushalayims, and how
are we to understand this unusual state-
ment by Chazal? Is there any message we Maybe these two opinions can be linked to G-d. The only disagreement is where they
can glean, especially in our times, when we another debate between them in a totally meet. Does G-d come down to us, or do we
mourn and yearn for our Holy City? different context. The Talmud Yerushalmi go up to Him?
We find very different descriptions of the (Shekalim 9b) tells us that one who speaks We can, of course, learn and grow from both
Beit HaMikdash in the writings of our Ris- lashon haKodesh is destined to enter into olam of these views. To once again bask in the
honim. Ramban writes (introduction to haba. Why is our ancient Biblical language glory of the Shechina, to once again gather in
Parashat Teruma) that the Mishkan (the ear- called lashon haKodesh, the “Holy Language”? our beloved Mikdash, we need to both uplift
liest structure we can call a mikdash) was What makes it holy? Rambam (Moreh Nevu- ourselves as well as allow His Shechina to per-
supposed to be a continuation of the Har chim 3:8) suggests it is because there are no meate all facets of our life. Simultaneously,
Sinai experience. In his words: inappropriate, unacceptable words in the we need to uplift ourselves, ה ָבּו ׁש ָא ְו י ַל ֵא ּובּו ׁש
vocabulary. All is described in euphemism, ם ֶכי ֵל ֲא, as well as to allow sanctification to
יַני ִס ר ַה ל ַע ן ַכ ָ ׁש ר ֶ ׁש ֲא דֹוב ָּ כ ַה הֶי ְהִּי ֶ ׁש אּוה ן ָּ כ ְ ׁש ִּ מ ַה דֹוס ְו including םי ִל ְג ַר י ֵמ, “water of the legs,” and ָ
ִ
.ר ָּ ת ְס ִּנ ַּ ב וי ָל ָע ן ֵכֹו ׁש the various private organs of men and seep into our lives, ה ָבּו ׁשָנ ְו ךי ֶל ֵא ’ה ּונ ֵבי ׁש ֲה.
The secret of the Mishkan is to continue the Har women. We use this language in a refined Yehi Ratzon that we all merit to experience
Sinai experience in a hidden way. way, and thus it is called “holy.” Ramban Tisha B’Av as a yom tov, a day of feasting and
(Ki Tisa) says the kedusha flows from Above. dancing with all the Jewish people in the
What we experienced at Har Sinai was not G-d created the world with lashon haKodesh Beit HaMikdash.
supposed to be a one-time event, but a con- (Rashi, Bereishit 2:23), and all prophecy is
tinuous state of Divine Presence residing transmitted in this language.
amongst us. Rambam (Hilchot Beit HaBechira 1 This is why, Ramban explains, we do not need to apply
1
1:1) on the other hand, has a very different Taking a step back, we can see that Ramban the rule of ה ָרֹו ּ ת ַּ ב ר ָח ֻא ְמּו ם ָ ּ ד ְק ֻמ ןי ֵא for Parashat Terumah. The
Mishkan was not purely an antidote for the chet ha’egel,
description of the Mikdash: views all kedusha as coming from Above. found later in Parashat Ki Tisa, but rather a natural pro-
The Mikdash is a place where He resides, gression from Har Sinai, found directly beforehand in
ׂ
ֹו ּ ב םי ִבי ִר ְק ַמ תֹוי ְה ִל ן ָכּומ ’ה ַל תִי ַּ ב תֹוש ֲע ַל ה ֵש ֲע ת ַו ְצ ִמ continuing the Sinai experience when He Parashat Mishpatim.
ׂ
ׂ
ֹ
ּוש ָע ְו ר ַמ ֱא ֶּנ ֶ ׁש ה ָנ ָ ׁש ְּ ב םי ִמ ָע ְּ פ ׁשל ָ ׁש וי ָל ֵא ןי ִג ְגֹוח ְו ,תֹונ ָּ ב ְר ָּ ק ַה descended upon the mountain. Rambam
. ׁש ָ ּ ד ְק ִמ י ִל
believes that sanctity starts with us. We
The Mikdash is a place for Jews to bring their gather to bring korbanot, we gather on our Rabbi Shalom Rosner is a Rebbe at Yeshi-
sacrifices and to gather together to celebrate Festivals to bask in His presence. We speak vat Kerem b’Yavneh and Rav of the Nofei
their holidays. The Rambam mentions noth- in a refined manner, thus imbuing the lan- HaShemesh community.
ing about Har Sinai, just about our involve- guage with sanctity. The two Yerushalayims,
ment in service of G-d. What is at the root the one above and the one below, unite into A member of the Mizrachi Speakers Bureau
of these different descriptions? a religious rendezvous between man and mizrachi.org/speakers

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