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I heard from my rebbe many times Reb
Moshe Weiss shlita the following, which
I think is extremely important for all
of us
to establish a good house
with the right perspective of things.
We have to compare the avodah in Beis
Hamikdash to our house.
Because our homes are considered like a
mini Beis Hamikdash, especially based on
the gemara we just quoted in Soita Yud
Aleph.
Ish ve'isha zachu min HaShem
and his wife merit the Shechinah is
right there. It's a dwelling place for
the divine, just like Beis Hamikdash was
a dwelling place for the divine, so it's
a mini Beis Hamikdash.
So,
in the avodah Beis Hamikdash, the
Kohanim's avodah revolves three three
central kelim of Beis Hamikdash.
Everything else is like accessories. And
they are the menorah,
the shulchan,
and the mizbeach.
And the menorah, shulchan, and mizbeach
correspond to Torah,
avodah, and chesed. The menorah is
always a symbol
of Torah. It's always a symbol of
chochma. The gemara says in Shabbos Kaf
Gimel,
have you on bonim?
Talmidei chachamim. Rashi says, if you
light the candles on Shabbos Shabbos and
Chanukah,
that you will have talmidei chachamim as
sons.
The
Netziv in Ha'amek Davar in the beginning
of parshas Tetzaveh says that
menorah imbues Torah. It's not just a
symbol Torah, it actually imbues Torah.
The passuk says ki ner mitzvah
vetorah
ohr. So, the light of the menorah goes
always with Torah. But in Bava Basra Kaf
Hey Amud Beis, Chazal say, harotzei
sheyachkim, if you want to become wise,
yadrim, go to the south. Why south?
Because the menorah stands in the south.
The menorah goes along with chochma,
chochma is a Torah.
The mizbeach
obviously is corresponding to the amud
of tefillah. Even though tefillah is
avodah shebalev, Ta'anis Lamed Beis Amud
Aleph, in Brachos Kaf Vav Amud Beis, we
learn that tefillos
keneged korbanos tiknum. The tefillot
that we have today were instituted as if
to replace
the korbanot.
Al shlosha dvarim ha'olam omed, al
haTorah, ve'al ha'avodah. And the
avodah,
that means
today is the service of the heart is
tefillah because unishlama farim
sifateinu, the tefillah comes instead of
avodat hakorbanot. And the shulchan,
that's a remez for chesed. Because in
Brachot 55:1, in Chagigah 27:1, and in
Menachot 97:1, Chazal are saying,
bizman she'Beit Hamikdash kayam, the
mizbeach atones for a person. But now
that we don't Beit Hamikdash, shulchano
shel adam, one's table, atones for him.
Rashi explains over there, you bring
your guests, you bring the aniyim in,
you do chesed, and that atones for you.
Mimila,
those are the central ingredients for a
good Jewish house. Torah,
avodah, tefillah, and chesed. But when
we when we compare our home our home to
the Beit Hamikdash, we always look at
the avodah of the Kohanim.
But there's somebody else that serves in
Beit Hamikdash. And they are
the Levi'im.
And the Levi'im have two jobs.
They are the sho'arim, the gatekeepers,
and they are the meshoreirim, the
shirim, they are the singers.
So what does it mean that they are the
sho'arim? The Mishnah in Masechet Middot
perek alef Mishnah alef, it says,
they guard in 21 different places,
which means to us, we have to guard our
homes to make sure who comes in and who
doesn't, just like the Levi'im allow and
don't allow certain individuals to come
into Beit Hamikdash.
But even more important than who we
allow to come into our house,
I think in today's world is what we
allow to come into our house and what we
don't allow.
But
the greatest fence that you may put
around your house is not necessarily
going to help.
I think we all witnessed that in Sderot
last year 2014 like 3 years ago. Big
gigantic fences, the most sophisticated
fences. You can dig a tunnel under.
You can go right over it.
Or you can blow up the whole fence.
So, I think the most ingredient most
important ingredient for success in
Jewish house is the last job that we're
discussing, the second job of the
Levites, and that is
the Shira.
Singers. What does that mean to sing?
Who sings?
A person who's happy. The Maharal in
Parshas Beshalach on the words Az Yashir
explains Rashi and he says when
a tzaddik is happy
he starts singing. The song bursts out.
It's a an expression of simcha when you
start singing.
And what does that mean?
When our kids see us do whatever we do,
but we do it with simcha, the same type
of mitzvahs that we any anyways we're
doing.
Same brachas, learning Torah, whatever
it is that we're involved in, but we're
doing it with simcha, they're going to
want to emulate emulate us.
The most important thing to people today
is to find simcha. And the world is
extremely alluring.
And they tempt you that if you go that
place, that vacation, and if you buy
this item, then then you will have true
simcha. And we know it's artificial. And
as we age, we see how
how much nonsense
is involved with that. You get that
item, how much simcha? How much simcha
do you have and how long does it last?
The only true simcha comes from serving
Ribono shel Olam. So, when the kids see
that their parents are really, really
besimcha and they're singing. Singing
means you are happy.
People are looking for simcha. They're
going to say whatever provides simcha
for my parents, I want to do the same.
And im yirtzeh Hashem, they will be able
to follow our footsteps.
And the source of the simcha and the
song that has to be on the lips of every
husband and wife is Ashreinu ma tov
chelkeinu u'manim goralenu.
Kodesh Baruch Hu selected us for
whatever reason to be part of his elite
team. There's 9 billion people who are
walking on this planet, 9 billion.
And we are selected to be lucky, the
lucky ones of those 50 million or so
who serve him and actually are aware of
him and know what we need to do.
And that should provide the utmost of
simcha and that simcha is the best
guarantee
for success in the Jewish house.
