based on Rabbi Immanuel Bernstein
Until Your people passes through, Hashem; until this people You have acquired passes through. You will bring them and implant them in the mountain of Your heritage, the foundation of Your dwelling-place that You Hashem, have made, the Sanctuary, Hashem, that Your hands established. (15:16-17)
The Gemara in a number of places (Megillah 11a, Chagigah 3b) discusses the kedushah that was instilled in the Land of Israel upon the arrival of Bnei Yisrael there. This occurred on two occasions:
- The “First Arrival” – in the time of Yehoshua, after leaving Mitzrayim.
- The “Second Arrival” – in the time of Ezra, after the Babylonian exile, inaugurating the building of the second Beis Hamikdash and the second commonwealth.
The opinion which is generally accepted as the halachah is that the first kedushah was not permanent, i.e., it expired when the Jewish people were exiled to Bavel, while the second kedushah remained intact even after the Romans destroyed the Beis Hamikdash and exiled the people – and remains still. (Rambam, Mishneh Torah, Hilchos Beis Habechirah 6:16)
What lies behind the different levels of permanence of these two kedushos? Most commentators provide an explanation that the second Kedushah must be the higher value since it still is valid. The Meshech Chochmah provides a different approach.
Bas-Kohen and a Sefer Torah: The Greater the Kedushah...
The Meshech Chochmah offers a fascinating explanation of this matter based on a halachic concept relating to kedushah. The first illustration comes from the halachos of eligibility to eat terumah and maaser:
- The halachah states that a bas-Levi (daughter of a Levi) is entitled to eat maaser, while a bas-Kohen (daughter of a Kohen) is also entitled to eat terumah, in addition to being allowed to at maaser – since every Kohen is also a Levi.
- The Halachah further states that if a bas-kohen is involved in znus (forbidden relations) she forfeits her right to eat terumah, while a bas-Levi in a similar situation does not forfeit her right to eat maaser. The reason is that since the level of kedushah of kehunah is higher than that of kedushah of leviah, it is more susceptible to profanation.
- However, the (Gemara Berochos 47a) further states that if a bas-kohen has profaned her state of kedushah, she is no longer eligible to eat maaser either!
A similar example can be brought from the Gemara’s discussion elsewhere regarding the kedushah of a sefer Torah (Sahbbos 116a).
- The area with writing on it has a higher level of kedushah (kedushas ksav).
- The blank parchment surrounding the letters has a lower level of kedushah (kedushas klaf).
The Gemara argues that if letters have been erased from a sefer Torah, the level of kedushah of the now blank parchment upon which they were written is lower than that of parchment that was blank to begin with! The idea here is the same. Since that area originally had letters on it and attained thereby the higher level of kedushas ksav, then should it subsequently lose that level, it becomes devoid of all kedushah – even the lower level of kedushas klaf.
Foundations of the Third Beis Hamikdash
This idea had crucial implications for the future redemption. For if the kedushah of the second arrival was never removed, then it will endure throughout the exile and moreover, serve as the basis of the ultimate level of kedushah which will pertain in the times of the third Beis Hamikdash!
All of this, says Meshech Chochmah, is alluded to in our pesukim. The Gemara (Berachos 4a) states refer to the two “arrivals” of Bnei Yisrael in Eretz ”עַד יַעֲבֹר... עַד יַעֲבֹר“ that the two phrases Yisrael – the first and second commonwealths. We note that the first phrase contains while the second does not. This reflects the fact that, (”'עַד יַעֲבֹר עַמְׂךָ ה“) Hashem’s name the Shechinah was prominent in the first arrival, but not in the second.
However, the next pasuk proceeds to state that it is specifically due to the fact that the level of kedushah accompanying the second arrival was lower that it could be “planted” i.e. instilled in a way which would remain embedded there permanently. – (ותְִּׂ ֹ וֵמָ עט ) foundation for Your – מָכוֹן לְׂשִּבְׂתְׂךָ“ Moreover, this kedushah would then serve as the dwelling place,” i.e. the third Beis Hamikdash which, as Rashi states,8 will descend from the Sanctuary, Hashem, – מִּקְׂדָש ה' כוֹנְׂנוּ יָדֶיךָ“ – heaven fully fashioned by Hashem Himself that Your hands established!”
Once again, the worlds of halachah, machshavah and parshanut come together in a harmonized whole in the teachings of R’ Meir Simchah Hakohen.
