למען ירבו ימיכם וימי בניכם על האדמה אשר נשבע ד' לאבתיכם לתת להם
“In order to prolong your days and the days of your children upon the ground that Hashem has sworn to your ancestors to give to them.” (Devorim 11:21)
A fascinating Geamra in Berachos (8a) should inspire our attitude toward the shul, that we frequent. Rabbi Yochanan lived to an unusually advanced age. Rabbi Yochanan heard that elderly Jews lived in Bavel. This caused him to wonder, “It is written, ‘In order to prolong your days and the days of your children upon the ground that Hashem has sworn to your ancestors to give to them.’ (This means Eretz Yisroel. In other words, the blessing of longevity is tied in with living in the Holy Land.)” Once they informed him, however, that the elders are people who arise early to attend shul and stay late in the evening, he understood (the reason for their long lives). If we think about it, Rabbi Yochanan’s question was not answered. The basis for his question was al ha’adamah, upon the ground, which refers to Eretz Yisroel. The Torah does not distinguish between shul attendance or not. Rather, it emphasizes the benefits of living in Eretz Yisroel.
The Kli Yakar explains that early shul attendance and leaving late makes it as if they are in the Holy Land. Indeed, Chazal (Megillah 29a) state that, with the advent of Moshiach Tzidkeinu, the shuls and botei midrashos of the diaspora will be transplanted to Eretz Yisroel. Having received Holy Land status, the shuls and botei midrashos are the places to be.
Based upon Chazal’s statement that the botei midrashos of the diaspora will be transplanted to Eretz Yisroel, we should ask ourselves: Are our shuls sufficiently spiritually correct to be transplanted to the Holy Land? Will we feel comfortable in the religious milieu, in the air of sanctity that will surely permeate the Holy Land post-advent of Moshiach Tzidkeinu? Perhaps Chazal are alluding to us that we should elevate the sanctity of our mini Botei Mikdash (and ourselves, when we attend) in preparation for that glorious day when we will be in Eretz Yisroel.
Rav Aharon Tzvi, zt”l, m’Brisk (who was an Av Beis Din in Cheka, Transylvania, and then later in Arad, Eretz Yisrael, where he established a small yeshivah, Beis Moshe), devoted his life to teaching and inspiring Jewish children. He preached love of Eretz Yisroel and the requirement to make aliyah. The shul played a significant role in his life and teachings. He was once asked to speak at the chanukas ha’bayis, dedication, of a new shul. He was well aware that the shul attendance of the younger, upcoming generation left much to be desired. Indeed, when he walked to the lectern to speak, he noted that the assemblage consisted primarily of the older generations. Very few members’ children were in attendance. Understandably, the Rav was upset. He opened his drashah, speech, with the following exposition: “When the Mishkan was completed, Moshe looked over the finished product and noted that the people had executed their work exactly as Hashem had commanded them.” Moshe blessed them (39:43). Rashi quotes the Medrash (Shemos Rabbah 2:9) which details the content of the blessing. Yehi ratzon she’tishreh Shechinah b’maaseh yedeichem; “May it be Hashem’s will that the Shechinah rest upon our handiwork...” Some communities build magnificent shuls and botei midroshim, characterized by aesthetics that are both elegant and engaging. They are a place in which one can bask in the beauty and serenity of his surroundings and offer up his tefillos to Hashem with great fervor. Sadly, these impressive edifices are empty of the younger generation. Indeed, when the elderly Jews to whom shul attendance is life itself pass on to a better world, who will fill the corridors of these shuls? Why is this? Because the parents have failed to educate and inculcate their children with the notion that one rises early to attend shul and spends as much time as possible there davening and learning. Had they focused their education on these values, the shul would not be devoid of its next generation. When Moshe Rabbeinu gazed upon the nation’s handiwork in producing the Mishkan, resplendent in its beauty and captivating in its majesty, he exclaimed, “May the Shechinah rest on your handiwork.” Ma’aseh yadayim, handiwork, is an allusion to children. Moshe blessed the nation that their progeny should attend, be a vital part of the shul. The beis ha’medrash should be the centerpiece of their lives. After all, if the next generation rebuffs the shul, what benefit is gained from its beauty and sublimity?”
Rav Moshe Leib, zt”l, m’Sasov was once asked if he would consider moving to Eretz Yisroel. The Sasover quoted Chazal concerning the shuls in the diaspora maintaining a similar opportunity for spiritual growth as experienced living in Eretz Yisroel. As long as one makes the shul and the beis ha’medrash his “home,” if he arrives early in the morning to prepare himself to daven and leaves late, then the shul has the kedushah, sanctity, of Eretz Yisroel. If when one is in the shul, it is as if he was living in Eretz Yisroel. If one is so certain of his spiritual level that he feels that he could “move into” the shul with his entire family and maintain the sacred nature of the shul, he is able to move to Eretz Yisroel [which is considered one large shul]. If, however, he does not feel this way, if he feels that he is yet distant from living in the shul and maintaining himself on its demanding level of kedushah, holiness, he should not move to the Holy Land. (Peninim on the Torah)
