Rav Itamar Shwarz, the author of the Bilvavi Mishkan Evneh
Download a number of Drashos on the Three Weeks and Tisha B’Ave
Binah/Binyan – The Power To ‘Build’ Through Our Understandings
ומלמד לאנוש בינה Hashem teaches “binah”, intuition, to us.
The word binah is related to the word binyan, to build. Torah scholars are called “builders” – they are blessed with the power of binah. When a person exerts himself in learning Torah, he is really building the world.
How can we reveal our power of binah to build the world – and to be more specific, to rebuild the Beis HaMikdash?
The Depth Behind ‘Sinas Chinam’ (Baseless Hatred): A Viewpoint of Disparity
Chazal tell us that the Beis HaMikdash was destroyed because of sinas chinam (baseless hatred)6. What is the root of sinas chinam? From where does this negative emotion come from?
Simply, it comes from being egotistical. When a person only cares about himself, he couldn’t care less about others, so he will hate others for no reason.
But the deeper understanding is as follows.
When we build a structure, a brick is placed on top of another. Hashem created many details in Creation; we are all like many bricks that need to get added together, and form the complete structure of Creation. All details in Creation are many parts of one whole which will ultimately have to come together.
When we see the world – inanimate objects, as well as people – from a superficial perspective, we do not see how all these connect. But it is this superficial perspective which actually brought about the destruction of the Beis HaMikdash!
We are supposed to see how all the details in Creation are really meant to come together and form a structure. Therefore, the many details going on in Creation are not just a bunch of random details. They are many parts of one whole, which need to come together in a structure. The purpose of everything is always one and the same – to come together, to become unified, and form one structure.
Applying this to our own development, when a person is young, he doesn’t connect outward beyond himself. When he gets a little older, he begins to realize that there is a Creator, and he wants to connect with the Creator, but he does not necessarily see connection with others as part of his connection with the Creator. If a person gets a little wiser, he realizes that his connection with the Creator really depends on how he connects with others.
When a person views Creation through a lens of disparity, this was the perspective which enabled destruction to come to the world. This is the depth behind sinas chinam.
Sinas Chinam – To Be Inwardly Apart From Other Jews
Even more so, sinas chinam means “I can live on my own; I don’t need other Jews in order to exist.”
What about the mitzvah to do chessed? The person rationalizes, “Chessed is like any other mitzvah that is outside of myself, like shaking a lulav. I don’t need chessed to exist.” When a person views Creation with disparity like this, that is sinas chinam – this perspective is what destroyed the Beis HaMikdash.
What was the Beis HaMikdash? It was the place that contained the Shechinah. But what is the Shechinah about? It is about Hashem’s Presence dwelling in Klal Yisrael, when we are in union. When we are not unified and we are instead apart from each other in our hearts, there is no point of having the Shechinah.
“The king is called the heart of the nation”; Hashem called is our “heart”. But if our hearts are full of disparity towards each other, and we each feel like we can survive without other Jews, then our damaged heart will not allow Hashem to be the heart of the nation, and thus the Shechinah will not dwell among us.
Sinas chinam has two layers to it. The outer layer of it is to show signs of hatred, simply speaking. The essence of sinas chinam, though, is that a person feels himself apart from other Jews, that he feels fine without other Jews, that he feels like he can live without other Jews. Sinas chinam, at its core, is to have a perspective of disparity towards Creation, a lack of awareness that Creation is supposed to become unified.
Moving In The Opposite Direction of Sinas Chinam
How do we go in the opposite direction, then, and get ahavas chinam (‘baseless love’)? We know that we have a mitzvah to love other Jews like ourselves but, how do we actually get it?
Simply speaking, we need to get rid of sinas chinam and reveal our deep ahavah for other Jews that we have really deep down. True, but there is more to it.
Ahavas chinam is when we realize, “I cannot exist without another Jew’s existence, for we are all part and parcel with one another.” There is no individual Jew who can live without another Jew’s existence; when we internalize this understanding, we reveal ahavas chinam. Thus, hatred can only exist when a Jew thinks he can exist fine without another Jew.
This perspective of ahavas chinam is the power that can rebuild the Beis HaMikdash, as well as the world as a whole.
Learning Torah To Build The World
As an example, when a person learns Torah, does he realize he is building the world? Or is he learning it all for himself…?
Learning Torah is what unifies the details of the world together. When a person learns Torah, he must be aware that his learning causes unity in Creation, for Torah is the root of all souls. But if a person is learning Torah and he has no love for other Jews, he’s learning Torah all for himself, and such Torah does not build the world.
Uprooting Hatred, and Getting To The Root of Love
The Rambam describes our middos as “daas”. The essence of all our middos and emotions is daas. The depth of ahavas chinam, and removing sinas chinam, is thus not by working with our emotions. Our emotions of love or hatred can only be the result of what perspective we have deep down. If we reveal daas – and we come to actually sense it – then we can reveal love.
We know that doing things for other people can bring love, for “the heart is pulled after the actions”, but at the same time we must realize that we need daas. When we do actions for others, we need to reveal daas with it – to realize that we must unify with others.
To uproot sinas chinam, and to develop ahavas chinam, we need to do good actions for others and help others, but along with this, we also need to reveal our daas – to realize that we need to unify with others. It is a perspective which we need to gain on how we view others. This is the way to access the real emotion of love for other Jews. Destruction comes when we are missing this perspective.
Love For Other Is Not A Novelty
What does it mean to love? It is not simply to shower love upon others. Love is when we reach our daas, when we connect with others, by realizing that all of Creation needs to become unified.
When a person gets married, he believes this is his bashert (soul-mate). He believes the words of Chazal that finding a wife is like finding his lost object. He does not view the love towards his wife as something new; he realizes that he is revealing a reality which is already there, for Chazal say that husband and wife were already destined to be bound together in love.
In the same way, we should view other Jews in Creation – our love for other Jews must not be some novel concept to us. When you meet another Jew, don’t think to yourself that Ahavas Yisrael is some new concept that you have to work on. Rather, it is the reality, and you need to align your way of thinking with that reality. This is because we are all one at our root.
The only reason why we don’t feel that unity is because we are currently living in a world of darkness, which blurs us from seeing the true reality. Therefore, we feel apart from each other, but it’s only because we are not in touch with reality.
What We Cry About on Tisha B’Av
We cry on Tisha B’Av over the ruins of Jerusalem, which lies in disgrace. We are living in a time of hester panim (concealment of Hashem’s revelation). But even more than so, we should cry about an even more painful situation: there are many of our fellow Jews today who are going through all sorts of pain, suffering, and predicament. In our times we live in, our fellow Jews today have both physical suffering as well as suffering of the soul.
We cannot really cry over the destruction of Jerusalem if we do not feel unity with other Jews. Why we do we cry on Tisha B’Av? Is it because we can’t bring our own Korbonos for ourselves? Or are we crying because we don’t have the Korbonos that atone for the entire congregation…? Which of these aspects means more to you…?
“Whoever mourns Jerusalem, will merit to its rebuilding.” Even if we do not merit the actual rebuilding of the Beis HaMikdash, we can each have a part in its rebuilding, when we build the world through the deeper understanding that comes from our “daas”, towards our relationship with the other Jewish souls.
May we all merit to unify with other Jews, as one piece, and come together into one structure, in which “Hashem will be One, and His Name will be one”.