One of the most painful realities we live with is the long delay in the rebuilding of the Beis HaMikdash. For close to 2,000 years, we’ve been yearning for the return of the Shechinah to its rightful place. Clearly, if we are still waiting, something critical must be missing. What is it?
The holiest part of the Beis HaMikdash was the Kodesh HaKodashim, the innermost chamber that housed the Aron, which contained the Luchos, the very symbol of Torah itself. The source of all the holiness of the Beis HaMikdash was the Torah within the Aron. That means the power and presence of the Beis HaMikdash are inherently connected to the Torah. If we are not yet zocheh to its rebuilding, despite the vast amount of Torah being learned today, we must ask: Is something lacking in our Torah?
Chazal in Masechta Nedarim (81a) make a startling observation. They explain that the destruction of the first Beis HaMikdash was not due to a lack of Torah learning, there was plenty of that, but rather, “She’lo barchu baTorah techila” - they did not properly appreciate the Torah. What does that mean?
The Mishna in Pirkei Avos (2:2) says, “Im ein derech eretz, ein Torah” - without derech eretz, there is no Torah. Rabbeinu Yonah explains: every valuable item needs a kli, a container, to hold it. Just as you cannot carry groceries without a bag, you cannot contain Torah without a vessel and that vessel is derech eretz, basic decency, menschlichkeit, refined character. Without it, even the most brilliant Torah remains without a proper home.
This, perhaps, is the reason we have not yet been zocheh to the rebuilding of the Beis HaMikdash. It's not the quantity of Torah, we have more shiurim today than ever before. It’s the quality. Torah is not just to be heard, it must transform us. We have to have midos.
Rav Pam zt”l, quoting the Chofetz Chaim, once shared the following: The Chofetz Chaim told his son, “Leib, you’re a talmid chacham - so be careful not to make a chillul Hashem.” Rav Leib replied, “But who says I’m a talmid chacham?” And the Chofetz Chaim answered, “For a chillul Hashem, you're enough of a talmid chacham.” This powerful message teaches us that every Jew who learns Torah represents Torah and must live up to its standards.
The Chazon Ish once addressed a fascinating story. Rav Berel Kroizer, a rosh yeshiva from Yerushalayim, was once in Bnei Brak and went to hear a drasha between Mincha and Maariv. Unaware that Mincha had already taken place, he found himself stuck, it was close to sh’kia, he couldn't walk out without being disrespectful, yet he needed to daven. So he slowly backed his way out, step by step, so as not to make a scene. He later asked the Chazon Ish if that was the correct thing to do. The Chazon Ish replied: “I don’t understand your question, kavod haTorah overrides Mincha!” He viewed walking out during a Torah drasha as a bizayon haTorah, a disgrace to Torah.
The Baal Shem Tov said it is worthwhile for a person to live 70 years just to do one act of goodness for another Jew. That is the definition of a Jew. The Gemara in Yevamos (79a) lists three defining traits of Klal Yisrael: rachmanim, bayshanim, and gomlei chasadim. Rachmanim is sensitivity to another person. If a person lacks sensitivity to another Yid, he is lacking in the very essence of being a Yid.
The Chazon Ish once said: if a person were to look back after 90 years and ask, “What was the greatest accomplishment of my life?” some might say finishing Shas. But the Chazon Ish answered: “To be able to say, I never hurt another yid.” This is the key. This is the kli. The Aron represents Torah, and the Kodesh HaKodashim represents the highest connection to Hashem. But the only way to be zocheh to that connection is by first being a true Yid, someone who lives with midos, with derech eretz, with sensitivity.
