הפסוק ויפל על צוארי בנימן אחיו ויבך ובנימן בכה על צואריו, on the pasuk where it says in this week's parashah, and he, meaning Yosef, fell on the neck of Binyamin and he cried, and Binyamin fell on his neck, on Yosef's neck, and he cried, איתא Gemara, it says in the Gemara: בכה יוסף על שני מקדשים. When Yosef cried when he fell on the... it says not on the neck, on the necks, לשון רבים. That means because he was crying on the two בתי מקדש. והם נרמזים בתיבת צוארי, לשון רבים. It says צוארי, necks, and the neck represents the Beit Hamikdash. It says necks, לשון רבים, that means there were two, שעתידים להיות בחלקו של בנימן, ועתידים ליחרב. They're going to be in the share of Binyamin and they're going to become destroyed. So he cried. Binyamin בכה על... When Binyamin cried on his neck, what was it? על משכן שילה שעתיד להיות בחלקו של יוסף, ועתיד ליחרב. That Yosef is also going to have, he's going to have a Mishkan, משכן שילה, it will be destroyed. So Binyamin cried on Yosef's neck because of the משכן שילה that's going to be destroyed.

והנה הטעם שצואר הוא רמז לבית המקדש, the reason why a neck is a remez to the Beit Hamikdash, what is a neck and the Beit Hamikdash? מבואר במדרש על הפסוק כמגדל דויד צוארך, in the Midrash on the pasuk that like the מגדל, like the tower of David is your neck. So the Midrash says like this: מה צואר זה נתון בגבהו של אדם, just like a neck is on top, the top of the person, כך בית המקדש נתון בגבהו של עולם. The Beit Hamikdash is also on top of the world. Amnam, the Rabbi says, but מה שכתוב בגבהו של עולם, when it says on top of the world, אין פירושו שהוא עולה בגובהו על כל העולם, it's very, very, very top, the highest. אלא כדפירש Gemara, the Gemara says on the פסוק בין כתפיו שכן, it says between the shoulders he will rest, so the Gemara says שבית המקדש נמוך עשרים ושלש אמה מעין עיטם. That the בית המקדש was not the highest part of Yerushalayim. There was a part, there was an Ein Eitam, there was like a well, which was twenty-three אמות higher than the בית המקדש. And the בית המקדש is כצוארו של אדם, like the neck of a person, not the head of the person, like the neck, שהוא בגובה של הגוף, it's on the height of the person, it's on top, אלא שהוא נמוך מעט מן הראש, but it's lower a little bit than the head. ואדרבה, the Gemara says even more: אמרי, we say נחזי בי פורתא, it's better to be a little bit lower, משום דכתיב בין כתפיו שכן, it says between the shoulders, which means right on top of the shoulders, because אין לך נאה בשור יותר מכתפיו. The height... the nicest part of an ox is the shoulders on top. היינו דבגובה מובנו בתוך גובהו של עולם. So when it says בגובה, normally you taytsh בגובה means the height of the world, so לכאורה it means the very top. So it means it's in the height, not the highest, but it's amongst the highest of the world. So it's on one hand the highest... very high, but not the top. Why, takeh? So this well was the ראש? I don't know if we can say that, but it was higher, yeah. If you look at it that direction, it would be, yeah. But that's nothing to do with the head. We don't compare it to the head. What does it mean מגדל דוד? Which pasuk? כמגדל דוד צוארך. Was on the בית המקדש. Does that have to do with מגדל דוד? That's what I'm asking. Was it called מגדל דוד? Huh? Is there such a thing as מגדל דוד? Yeah, now we have. Did they have it nowadays? We have מגדל, מגדל... David from Avshalom, and... Where is the place that was higher? Ein Eitam. Close? What is it? A place where they have the mosque is the highest place in Yerushalayim? Now, I don't know if they have this still this place, Ein Eitam. I don't know if they know where it is. Maybe they do, I'm not familiar. But the לפועל ממש is on top, it's high, but not the highest. לכאורה מהו היתרון והיופי בזה שאינו בתכלית הגובה? What's the maalah? So we're saying it's better it's... it should it's on top, but not the highest. What's so maalah of being not the highest? ולא עוד, אלא ש... if אם אין מעלה בגובה, if there is no maalah in higher, והראיה, we're saying it's not the very top, מה משמיענו בזה שבית המקדש נתון בגבהו של עולם? So what's the maalah of it being on top, being amongst the highest? ואם ענין הגובה מעלה היא, if being high is a maalah, כפי שמשמע גם מן הנ״ל, it seems from here, הרי כל שהוא גבוה יותר יפה ומעולה יותר, so the higher it is, the better it is. ומהו הטעם שהיה בית המקדש נמוך עשרים ושלש אמה? Why was the Beis Hamikdash was high, but a little bit lower, not the highest? What's the maalah? יובן זה בהקדם ענין הצואר. So what's the inyan of a neck? The neck is ממוצע בין הראש והגוף. It's in between the head and the body. והנה כללות החיות הוא במוח שבראש. Klal the life of a person starts off, is found in the head, in the brain of the head. והמשכתה מן הראש אל הגוף היא על ידי ממוצע זה, הקנה, how does it come into the body? Through the pipe, the windpipe, and the ושט, the the food pipe, and the ורידין, the different veins, שבגרון, which is in the throat. So in the throat, which is right on top of the shoulder, that's the memutza, that's in between the chayus from the head into the body. וכן הוא גם המשכת השכל ממוח שבראש. Not only physically the chayus, pashut the blood or the chayus from the person, pashut the seichel also. The seichel is in the moach. זה שהשכל חיצוניותו נמשך ובא מן המוח אל הלב, the fact that the seichel could come from the brain to the heart, ומשם יתפשט אז השפעתו בכל הגוף, and then it has an effect on the whole body, הוא על ידי זה שהיא בדרך מצר הגרון המפסיק ביניהם. It's because it goes through the neck. And the neck is called the מצר הגרון, neck it's narrow. מצר means narrow, and that's why always we say that when you have a person has a certain understanding in his head by the time it comes down to his heart, it's much less than he had before because it narrows down, but that's how it goes through. ולפי זה הרי יש בצוואר יתרון מעלה גם על הראש. So now we

see a maalah in the neck, which is on top of the shoulder, over the head. דווקא הצוואר מביא הגרון מביא לפועל את תכליתו של הראש, because it's through the גרון, through the neck that the head comes to its tachlis. And he says how. Number one, שכל האיברים יקבלו חיותם מהראש. In order for all the parts of the body should get the chayus from the head, which that's the tachlis of the head, it has to go through the neck. So the neck brings out the maalah of the head. And the second thing, שכולם יתנהגו על פי השכל שבראש. Sei chayus, sei in how the behavior of a person should be. A person should behave according to his seichel. We know the famous לשון מוח שליט על הלב. The head should, the brain should control the heart and control the whole body. But in order for that what it's in the brain to come down and control the body, it has to go through the גרון. So the neck is what makes the head to accomplish what it's supposed to accomplish. Mimela, that's the maalah, אה? Like malchus. What happened is like malchus, malchus is to be המשפיע. In a certain way, yeah, yeah. It's a memutza. Yeah. Something like a memutza, it brings it down, אה? It brings it down, because malchus only happens when it brings it down. Yeah, yeah. Memutza... Yeah. ואף שמעלתו של הראש כמו שהוא בפני עצמו, the head on itself is מעלה גדולה מזו של הצוואר בפני עצמו, that's greater, the maalah of the head is greater than the neck, the head is more important, שלכך הוא גבוה הימנו גם בגשמיות, that's why the Eibershter made it even b'gashmiyus the head is higher, the head is on top.

הנה עילוי זה של הראש הוא רק בסדר המדריגות. That's only when we go which madreigah. The madreigah of the head is higher than the madreigah of the throat. אבל בנוגע לתכליתו ותפקידו של הראש, but when we look at the tachlis and the job, the purpose, the function of the head, יש יתרון מעלה בצוואר. There's a bigger maalah in the neck. ודווקא מפני שהוא נמוך במדריגה, because it's lower. Because of a memutza. Had it been the same height as the head, it can't be a memutza. A memutza always is lower than the than the thing on top. What's the whole purpose of a Why do you need a memutza? Because the thing itself is too high, so it can't come down lower. So if the memutza would be just as high as the high one, it wouldn't accomplish anything. So it must be lower. And because it's lower, ובו הוא הכוח והיכולת להעביר את החיות והשכל מראש אל הגוף. So m'meila it's the neck that has this ability, this power of bringing down what the head wants to accomplish into the body. על דרך זה יובן גם בבית המקדש. Now we'll understand why the Beis Hamikdash is like on top like top of the shoulder, like the throat, the neck rather than like the head. הנמשל לצוואר, it's compared to the neck, שעיקר מעלתו נחית בפורתא מריש גביה. The whole maalah of the neck is that it's a little bit lower than the head, which means it's able to bring down. והנה עניינו של בית המקדש, the whole inyan of the Beis Hamikdash is שעל ידו יומשך ויאיר גילוי אלוקי לכל העולם. The purpose of the Beis Hamikdash is not to have Godliness in the Beis Hamikdash, it's to have Elokus come down into the world through the בית המקדש, עד לחלקי הכי נמוך ותחתון במדריגה, it should come into the world in the lowest part of the world. לכן לא היה בית המקדש כי אם בגובה, כי אם בגובה, therefore the Beis Hamikdash was amongst the highest, אבל לא גבוה לגמרי מן העולם, but not completely higher than the, ומרומם ממנו, completely separated from the world, כי אז היה למעלה מכדי להאיר על ידו לכל העולם. If the Beis Hamikdash would be completely separated from the world, it couldn't bring the light into the world. So it's like that the Beis Hamikdash is just, has like the etzem of of neck, even though there's no head with all? No, there is a head. What's the head? These these poles are the head, the...? Hashem. It's something... No, no, no, that's not. I'm saying physically... Elokus that comes into the into there. In other words, this is taking the Eibershter... The Aibershter is the head? Is the head, and bringing the Aibershter into the world, cuz the Aibershter... that goes through the בית המקדש. So, the neck is also on top, cuz it's going to bring it to the whole body, but it's lower than the head. אלא נאך א שפורטיל, it's a little bit lower. היינו, בשייכות וקירוב לעולם, in the connection that it has to the world, the closeness to the world, בכדי להאיר, in order to bring light, the בית המקדש has to have that aspect in it. וכצוואר האדם, just like the neck of the person, שעל ידי זה שהוא נמוך מן ההתרוממות של הראש, that how does the neck bring to the חיות of the person? Cuz it's lower than the head. כי בקירוב אל הגוף, and it's close to the body, הרי הוא בחינת ממוצע ומחברם לאחדים. It could be a ממוצע to connect it. So, it can connect the head to the to the to the body because it's in the middle, because it's lower than the head and higher than the body. Same thing, the בית המקדש is higher than the world, but lower than the head, which means lower than אלוקות itself, and that's why it's compared to the neck, to on top of the shoulders. Sounds like a מלך ישראל. Israel. No. This is connected. It brings down this from Hashem, special connection. It brings it to the Yidden. Nefesh... Yeah. So, Moshe Rabbeinu says, \"אנכי עומד ביניכם ובין השם אלוקיכם,\" I'm standing between. And Moshe Rabbeinu says, \"משה איש האלוקים.\" He was איש and אלוקים. He had both, he has He was not אלוקים, he was lower than that, but he was higher than than than regular, yeah. So that's בנוגע the the בית המקדש. And היינו גם בבית המקדש הפרטי שבכל אחד מישראל, same is בנוגע the individual בית המקדש of every Yid. כשהנפש האלוקית שבו אינה בבחינת התנשאות של הבדלה מן העולם קטן שלו, when is it like a בית המקדש? If the Neshama is not completely separated from the his world, his small world, אלא מתעסקת ומתלבשת בו, it's inside, נמשך into the world, בכדי לברר ולזכך את הנפש הבהמית שלו, to purify the נפש הבהמית, and the Guf, like the body, the חלק בעולם and the its share of the world. על ידי זה נעשית כולה משכן ומקדש להשם יתברך. So then the the Neshama becomes the Mishkan. The Neshama becomes the בית המקדש. When is it the נשמה בית המקדש? The neshamah itself is not like the Beis Hamikdash, it's like the head, but the neshamah's function of bringing it into the body, that's like the Beis Hamikdash. על פי זה יובן, this will explain מה שיוסף נפל על צווארי, פשוטו של, בנימין אחיו, ויבך, ובנימין בכה על צוואריו. Why pashut he fell on his neck, and Binyamin fell on and cried, and Binyamin fell on the neck of of Yosef and cried? לכאורה, מדוע בכו איש על צווארי אחיו ולא ראש אחיו? Why did they cry on the neck of his brother? Why didn't they cry on his head? שהוא הראש החלק העיקרי והנעלה שבאדם, the greatest person part of the person is the head. So if you're crying because you you feel close to this, why do you cry? Why did they cry? He saw him and he felt close to him, it's a crying of simchah, so this pshat's, so it's the head, not his not not his neck. How do you cry on neck? Give a hug. Head? No, the shoulders is not neck. So you could cry on the head, but it's anyway it's afilu in pshat pshat, it doesn't necessarily mean on the head. It means he cried on him. So why is you cry on and not and you cry on the ikar part of the person? You don't cry on on on the hand, you don't cry Seemingly, the neck is a specific part. The head would represent the whole person. אלא שתכליתם של בני ישראל, the תכלית of yidden is, כמאמר חז״ל: ״אני לא נבראתי אלא לשמש את קוני.״ I am created, the only thing why I was created was to serve my Master. היינו לשמש ולהשלים את כוונת כוונת קונו בבריאתו, a yid has to serve and fulfill the kavanah of the Eibershter for creating him. ובריאת כל העולמות, and and creating the whole world, which is what? What is the kavanah? להיות לו דירה בתחתונים, to make a dwelling place in this low world. וזה תלוי בעבודת בני ישראל. That See, Elokus itself is not dependent on yidden, the Eibershter is the Eibershter. To make a דירה בתחתונים, to bring it down, that's dependent on the yid. שהרי: ״הכל בידי שמים חוץ מיראת שמים״. The Eibershter can't do it. Everything yirat shamayim, which is what brings דירה בתחתונים, mitzvot, Torah, that's hands of yidden. שהיא ראשית העבודה בעיקר ושורשה. The beginning of everything a yid does, like it says in Tanya, is yirah. So in order to make a דירה בתחתונים, it depends on them, שהם יעשו דירה להשם יתברך בתחתונים. They have to bring down the Aibershter into תחתונים. על ידי שכל אחד ואחד מהם יזכך את גופו ונפשו הבהמית וחלקו בעולם. Everyone will purify his נפש הבהמית, his guf, his share of the world, that will bring a דירה בתחתונים. ולכן העיקר בזה, גם לגבי בחינת הראש, בחינת צוואר שבו, על ידו נשלמת עבודה זו, כנ״ל. The main thing of a Yid is not the head, the main thing it is neck, which means the main thing of a of a Yid is the המשכה into velt, the ממוצע. ובזה יבואר מה שיוסף ובנימין בכו איש על צוארי אחיו ולא על הראש, that's why he cried on the neck, not on the head. Number one, על ראש שבבני ישראל, על נשמתם אין דבכיה בכלל. First thing he says, on the head, which represents the neshamah, there is nothing to cry about. נשמת ישראל, גם בשעת החטא, היתה באמנה איתו יתברך. And the neshamah of a Yid, no matter what, is always good. I mean it's always close to Hashem, you can't cry for the neshamah. And the second thing is, תכליתה של בני ישראל אינה בראש. The tachlit is not the head. Don't you cry because it's in galut? The neshamah is in galut. But here he is seeing crying that there is something wrong with it. That's why he is crying on the churban. That's what he is saying, the churban of it. So he is crying on the churban, not that the neshamah can be חרוב. The neshamah could not accomplish its mission. A Yid could not allow the neshamah to do the mission of bringing אלוקות into the velt. But to cry that the neshamah is broken, that can't be. And here he is crying the way Rashi says, he cried because he saw the churban, these נחרב. So if it's going to use the neshamah as a mashal, you can't cry. The neshamah is not חרוב. So even if you talk about the Beit Hamikdash, but you're talking about the ראש of the Beit Hamikdash being the ראש, meaning the Eibershter, Elokus that's in the Beis Hamikdash, there is nothing to cry. It's always באמנה איתו. And the second thing Oh, we'll see soon. But that's going to be the main thing of this The main hit of this sicha was when the Rebbe said it. It was a Certain sichot are a hit. The second part, הנוגע the roll-on. Well, we'll see in the second The second half. So the first thing is: don't cry for your neshama. And the second thing is: if you're crying, you're crying not for the neshama. Besides the fact that the neshama is always good, you're crying why the neshama doesn't fulfill its mission, the tachlit. תכלית של בני ישראל אינה בראש. The tachlit is not the head, בעבודתה של הנשמה לעצמה, the neshama itself, what it happens, אלא בצווארי. The צוואר, which we said before, is what? Is the bringing it into lower, לפעול בהגוף, to play on the גוף ונפש הבהמית, חלקו בעולם. Exactly. U'meile, that's why they cried. This is the tochen of what they cried. They cried on the Beis Hamikdash, meaning they cried on the fact that Elokus cannot be נמשך in the velt, and each one, in his way, in his share, had this inyan that Elokus was not נמשך, and that's why he cried only on the neck. But the Rebbe says here, אמנם צריך להבין, you have to understand, למה בכה יוסף על המקדשות בחלקו של בנימין, why did יוסף cry on the חורבן בית המקדש of בנימין, ובנימין בכה על המשכן בחלקו של יוסף, and בנימין cried concerning the חורבן of the משכן in יוסף? לכאורה אדרבה, כל אחד מהם ought to have בכה על חורבן בית המקדש שבחלקו הוא, everyone should have cried on his own. הרי אדם קרוב אצל עצמו. If you feel bad about something, you feel more bad about your own than about somebody else's. Why would you cry about them? ועד כדי כך, the fact that you have to think of yourself first, דאפילו במצות אהבת ישראל, even when it comes to the מצוה of אהבת ישראל, וגם לפי האמור בחסידות בגודל יחוסה ומעלתה של אהבה זו, even knowing what חסידות says how great this מצוה is, עם כל זה, still הרי האהבה אינה אלא באופן של ואהבת לרעך כמוך, you have to love your friend like yourself, בכ״ף הדמיון, with a כ״ף, ואינה מגעת ממש לאהבה אמיתית כמו שהוא אוהב את עצמו. It doesn't reach the level the way a person loves himself, וכמו שמובא באגרת הקודש, and he brings in Tanya, Iggeres Hakodesh, ובאותה אגרת עצמה שבה מאריך עד כמה יש להרבות במתן צדקה שמדת החסד, in the same place where he talks about that you have to give tzedakah, you have to add in chesed, the greatness of it, so there גופא he says as בשעה שאין בידו אלא קיתון אחד של מים, חייך קודמין. He quotes the Gemara, where Rabbi Akiva said, if you're going in a desert and you only have one jug of water, if you split it for both, no one will live. But if you keep it for one, one will live. Who gets it first? The one that owns it, חייך קודמין. But ואהבת לרעך כמוך, like you, so why you more than him? כי סוף כל סוף, you have to care about yourself more. Does the other have the right to fight for it? Take it away from him? No, stealing. Like give it away, considered suicide? Are you allowed to do mesirat nefesh, give up your life for ahavat Yisrael? See, the Rambam says, according to the Rambam you're not allowed to, because he says you only can be moser nefesh on the three, otherwise you're not allowed to. But according to other shittot that say you could be moser nefesh for everything, so maybe for ואהבת לרעך כמוך also, maybe you're allowed to. Can you steal to save your life, too, though? Unless you pay back. Only if you have in mind to pay back. Next life. Actually, stealing is one of the aveirot that you have to give up your life for. You're not allowed to steal, even if it means your life is in danger, unless you have in mind to pay back. Your inheritors could pay back, your estate could pay back. It says you have to have על דעת. That's a Rosh in Bava Metzia. It says, everybody's very close to stealing. אבק, אבק גזילה, not real stealing. אבק. אבק גזילה. איזה לשון אבק? Is anybody stealing or something? Right, people איזה לשון? No, closer to it, not No, it's not that a person everyone has stole. Everybody נכשל. People are closer. Arayot and גזילה, it says. So, but still, you're not allowed to steal.

You're not allowed to steal על מנת to pay back. You're not allowed to steal על מנת to make a joke, you're not allowed to steal על מנת even to pay the guy more. But, on the other hand, if you have in mind to pay back, then you're allowed to steal to save your life, but only on the mind to pay back. If they were traveling with to share water, and that was their intent from the beginning, and they wind up they only have enough for one to survive, who gets it? Whoever Whoever got that It belongs It belongs to both of them. Oh then then they fight it out. If it belongs to both, we're talking if it belongs to one. ואם כן, now that we're saying that סוף כל סוף yourself is more important, הרי בוודאי שלכל אחד מהם נגע יותר הבית המקדש שלו, so everyone what was important to him? His own Beit Hamikdash was more important. וממילא גם הבכיה היא ראשית כל על חורבנו של המקדש שלו, so he should have cried first on his own Beit Hamikdash. Why did each one cry on the second one's churban? אך צריך להבין, we have another קושיא, על הפסוק ויפול יוסף על צוארי צואריו של יעקב ויבך על צואריו עוד, it says יוסף when first time he met יעקב, he cried on his neck. איתא בזוהר, it says in זוהר, שיוסף בכה על בית המקדש שנחרב. What did he have in mind when he was crying on Yaakov? He saw the בית המקדש destroyed. ובזה מתורץ בזוהר מה שכתוב ויבך על צואריו עוד, it says, why does it say, and he cried on his shoulder, on his neck again? שאז היתה בכיה נוספת, גם על גלות מצרים, על הגלות האחרון. He was crying on the Galut Mitzrayim, but he was also crying on the last galut. Anyway, so he was crying for the galut that came from the churban. יש לתמוה, so the wonder is, מדוע רק יוסף בכה על חורבן בית המקדש ולא יעקב? If Yosef saw the churban at that moment, why didn't Yaakov cry? והתירוץ של Rashi בשם רבותינו,

Rashi says בכלל, why didn't Yaakov cry? So Rashi says בשם רבותינו, יעקב היה קורא את שמע. He was in the middle of Keriat Shema. But על פי הזוהר לכאורה אין זה תירוץ. According to the Zohar, this is not a good teretz, why? על פי פירוש הפסוק ויפול על צואריו כפשוטו, according to the simple פשט, שלא היתה בכיה בגלל החורבן, that he didn't cry, Yosef didn't cry because he saw the חורבן, והטעם שיעקב לא בכה על צוארי יוסף ולא נשקו מפני שקרא קריאת שמע. And the reason, Yosef cried because he cried, he saw his father for the first time after 20 years, he cried. Yaakov didn't cry because he was busy saying Shema, fine. הרי מודגש בזה גודל עבודתו של יעקב, that shows how great Yaakov was, שגם בעת שרואה את בנו בפעם הראשונה לאחר שהרבה שנים חשב שאיננו בחיים, shows how great Yaakov is, that after him so many years he thought he wasn't alive, and first time he sees him, בכל זה לא הפסיק מקריאת שמע. If he's in the middle of Shema, he didn't stop. In other words, the Aibershter is sof kol sof more important than the greatness of his son. So that shows how great he is. ועוד יותר, שמחה עצומה כזו, יתירה מזו, שיוכל לכוון בקריאת פסוק ראשון דשמע שצריך כוונה. Another thing, first pasuk needs kavanah, and he was continuing to say Shema, that means he was mechaven, because if he wasn't mechaven, he wasn't doing the mitzvah. How was he able to be mechaven? Having seeing his son for the first time, the emotion must have been so great, shows his greatness that he could overcome these emotions and still say Shema. Didn't Yosef know he was saying Shema? Huh? Didn't Yosef know he was saying Shema? Why did he have to hug him? Oh, it's a good No, why did he wait? He kissed, he fell and cried. He was late to say Shema. Whenever you have to do something, you prepare yourself. If you go to court, you daven first, earlier. Say Shema earlier. You're going to meet Yosef, it's a big meeting, that takes two hours. Say Shema, daven. Maybe he was in the middle of it. דאס פונקט ביי די זמן. פונקט ביי די נץ החמה. Why did they meet at that time? Couldn't they meet earlier? No, by the נץ החמה, no. Wait, but he was coming He was coming, yeah, but if he came to him by נץ החמה, that's al pi din you have to read the קריאת שמע right away. The fact that you have 3 hours is if you didn't say it then, you still have 3 hours, but really you should do it then. The Rebbe is going to tell us there is a real reason here why he was saying קריאת שמע at that time, no? Bring up something. No, that's this is according to Rashi. Rashi says the pashut pshat is he pashut cried cuz he saw him. Yaakov was saying Shema, so he didn't cry. אבל לפי פירוש הזוהר, but according to the זוהר, איך אפשר שיעקב אינו לא נתרגש ולא נתעורר על ידי חורבן בית המקדש? Milah if the whole thing, the whole discussion here is פשוט גשמיות, so Yaakov was stronger than that, he overcame his emotions. But according to this the Zohar, it was the בית המקדש. So first of all, why didn't he care? ואיך יכול בשעה כזו לקרוא קריאת שמע בכוונה? He was able to say שמע בכוונה when the חורבן בית המקדש is a problem? That should stop him from the kavanah. Milah his own good that he wants to see his son. So what kind of teretz is that he was saying Shema? So ביאור הדבר, so the answer is, so we have two kushyot, one is why did they cry on each other's חורבן And why did Yaakov not cry on the חורבן? ביאור הדבר, the answer is like this: ענין הבכיה כפשוטו בענינינו אלה, what's the inyan of crying bichlal? When a person cries, stam anything you cry, א פֿעלטוש איז אָפֿן הוא כדי להקל על הבוכה it makes a person feel it lightens it it it takes off from him and it it makes it easier on him. והוא כנראה בחוש catharsis, that's the word? like we see physically, שכאשר אדם בוכה על ענין המיצר ומעיק לו, when a person cries about something is bothering him, אין בכוחה של בכיה זו לתקן משהו בדבר שגרם עז, his crying won't change anything, won't fix it. אלא שבוכה וירח לו He cries and he feels better. דרך מה שכתוב, like it says, היתה לי דמעתי לחם. You feed on your tears. וזה מובן, that we understand. אשך כשיש בידו לתקן את הענין If you're able to fix something הרי אדרבה, אין מקום להגיע לרוחה בבכיה Don't cry. Crying means it makes me feel good. And then that's it. If you're able to fix it, don't cry. It makes you feel good. אלא צריך לעשות ולתקן, work on it, fix it. But you didn't, you see that it's emotion that's so powerful you can't express it by singing. Overflows. Overflows. No, but the fact is, but it does make you feel After you cry, you let it out like you because I let it out it makes it easier. Here we don't want to make it easier. If something you can fix לכן כשרואה חורבן מקדשו של חבירו, when you see somebody else's חורבן משתתף בצערו, you feel his צער ובוכה and you cry. אבל עיקר התיקון ובנין בית המקדש מחדש אינו תלוי בו אלא בחבירו. But the building his בית המקדש, he has to build it. You can try to help him. והוא יכול ומחויב לעזור לחבירו You have to, you try, you have to help him, number one על ידי שיוכיח אותו על דרכיו, if his בית המקדש is חורב give him מוסר, show him על ידי שיבקש עליו רחמים, davening for him. אבל הביטול בפועל של החטאים שגרמו שנשתלחו ידו במקדש חבירו, but just to get rid of the חורבן, which means to get rid of the עבירות that caused the חורבן, תלוי בחבירו שהוא בעל בחירה. It depends on him. He has a בעל בחירה, he has choice. I can try to help him much I can, but I can't do it for him. So if I come to a point if I try, and try, and try. Oh, he says, ובשעה שעשה כל מה שבכוחו לעזור לחבירו, if you did everything you can ולאחר כל זה רואה שמקדש חבירו חרב עדיין, and you still see it's broke, it's destroyed, he didn't and he doesn't fix it הרי נוגע ענין בנפשו, יבכה, so you cry about it. And it's takka maybe it makes you feel bad, it makes you feel better, but there's nothing more you could do. אולם בשעה שרואה אדם את חורבן בית המקדש הפרטי שלו, but when you see your own חורבן אז אין לו להסתפק באנחה ובבכיה, don't be enough. It's not enough just to sigh and cry, כי אם להשתדל לתקן ולבנות מחדש fix it, build it again על ידי שיעבוד עבודתו עבודה, he'd work hard להוסיף את הגאולה הפרטית בנפשו, bring the גאולה to you. So don't cry. לבד he says, דרך אגב this is by the way he says, דאם הבכיה מועלת של תשובה, but sometimes that itself Crying is not like we said before, because it makes it easier.

Crying is a form of your tikkun, a form of teshuvah. That's something else. שרוצה בכיה עצמו תיקון The crying itself is a תיקון, ענין של בנין. The crying is part of of building the בית המקדש. Where as it could've happened, שימה דמעתי בנאדך, take like my tears and put it in your jar and take it and hold it, that's the tikkun. ולפעמים, he says sometimes if it's not for this reason, but you're crying, you have your חורבן and you cry, what happens? הבכיה מחלישה עבודתו. Not only is that not enough, it makes it worse. It weakens your עבודה בבנין המקדש שלו. It weakens you doing to fix your בית המקדש. באומרו בליבו, you say to yourself כי כבר יצא ידי חובת זה בבכיה. Ikh hob shoin geven, I cried already, so I felt better already about it. And that and that's so that's ולכן, בכית יוסף ובנימין היתה כל אחד על בית המקדש שבחלקו של השני. That's why when Yosef and Binyamin cried, each one cried on the בית המקדש the חורבן בית המקדש of the other one. ויעקב לא בכה על חורבן בית המקדש כלל, and Yaakov didn't cry on the חורבן בית המקדש at all כיון שהיה קורא קריאת שמע he said שמע. Why? כי יעקב הוא אביהם של כל בני ישראל The חורבן of every בית המקדש is his. ולכן, הן המשכן והן בית המקדש הם בחלקו! They're all in his share. See, Yosef share is not Binyamin's, Binyamin's is not Yosef's. But Yaakov, everyone's is his. ולכן, עסק בתיקונם ובבנינם. So he had to work on fixing the בית המקדש. שהרי ענין בית המקדש הוא שיהיה בית מוכן לקרבנות He says what's that kind of fixing the בית המקדש? What's the בית המקדש? The

Rambam says that the בית המקדש is a house ready for korbanot. וכל הקורא קריאת שמע כאילו הקריב עולה וזבח. So he said קריאת שמע, that's part of his fixing the בית המקדש. I thought tefillah was avodah. Huh? I thought tefillah was like korbanot. That's fills במקום במקום קרבנות תקינו. That's something else. This but this is קריאת שמע itself is a korban. This is קריאת שמע. Yeah, קריאת שמע also says. Says קריאת שמע, it says, כל הקורא קריאת שמע, כאילו הקריב עולה. And it's more that there is is is במקום קרבנות. Here it's not במקום, here it's more like כאילו הקריב. כי עיקר ענין הקרבן, he goes further, what is the main thing of a korban? עולה אדם כי יקריב מכם קרבן לה', when you're makriv, the korban has to be part of you, which means קריאת שמע ומסירת נפש שבו. A korban is, like the Ramban says, he brings the Ramban here mistama, no? We don't see, no he doesn't bring the Ramban. But he says that when you're makriv a korban, how does it help? Because you have to feel that whatever is done to the korban, they killed a בהמה, really they should have killed you. So that's the מסירת נפש. And that's what קריאת שמע is: למסור נפשו באחד, בכל נפשך, אפילו נוטל את נפשך, בכל לבבך ובכל נפשך, אפילו they kill you. So you're ready to give up, that's what קריאת שמע is: מסירת נפש בכח, מסירת נפש באחד. It reminds me just of a joke. It's not... There was once an אסיפת רבנים and the Harav Rashab was there, and they were talking and it got very late. So, he said he has to leave, \"I have to be מוסר נפש באחד.\" \"What did he mean, have to be מוסר נפש באחד?\" \"Who said that?\" \"The Harav Rashab.\" \"He said it to somebody.\" \"So what does he mean?\" He said, \"Yeah, I have to go to sleep before one o'clock. למסור נפשי, to give my nefesh to the Eibershter באחד, by one, by one I have to be asleep.\" Anyway. \"Who said that?\" \"Harav Rashab.\" So now we know why he did, he said קריאת שמע because he was fixing it. If he didn't cry for the churban because his Beis Hamikdash you don't cry, and they each one didn't cry on themselves, they cried on the other because themselves they worked on fixing. That's for the Beis Hamikdash. Yeah. ואין להקשות, but you could ask a she'eilah: כיוון שראו ברוח הקודש שהמשכן והמקדש עתידין ליחרב, they saw that it's going to get destroyed, הרי כבר נגזרה זו מלמעלה, so it's already a גזירה, מה היה אפשר לעשות בזה, what do you mean they should fix it? Huh? So, yeah, so it's too late. Why did you say, why shouldn't you cry on your Beis Hamikdash, because fix it, but they saw that it's too late, they couldn't fix it. הלא כבר אמרו חז\"ל... But that's what he says. Answer is: הלא כבר אמרו חז\"ל, חז\"ל say: אפילו חרב חדה מונחת על צווארו של אדם, even there's a sword, sharp sword laying on your neck, אל ימנע עצמו מן הרחמים. Don't stop from rachamim. ואפילו לאחר גזר דין, even after there's a גזירה, אפשר על ידי עבודה לקורעו, it says through avodah, the Gemara says you could tear off a גזר דין. וכדמצינו בחזקיה, we find by חזקיה, ישעיה מסר ליה הנבואה שנגזרה על חזקיה שימות. Isaiah came to King Hezekiah and told him, \"You're going to die.\" A nevuah! A nevuah is true, the Eibershter says he's going to die. אמר ליה חזקיה לישעיה, so Hezekiah said to the navi, to Isaiah: כלה נבואתך וצא, finish saying your nevuah and get out of here. I don't care. Why? What did he do? ויסב פניו אל הקיר, he turned to the wall, ויתפלל אל ה'. He davened, ותפילתו הועילה, and his davening helped. שמעתי, the Eibershter says, שמעתי את תפילתך, I heard your תפילה, והוסיפו לו חמש עשרה שנה על שנות חייו, he got extra 15 years. חמש עשרה שנות חיים כפשוטם, גם בעולם הזה, פשוט physically. Even though the navi said, \"You are going to die.\" Same thing here,

even though they saw that it's going to be destroyed, they still had to work on fixing it. אמרו חז\"ל: כל דור שאינו נבנה בית המקדש בימיו, מעלין עליו כאילו החריבו. Chazal say in Yerushalmi: Any generation that the בית המקדש was not built in their days, it's as if it's destroyed. And what does the Rogatchover say here? That this shows that חורבן בית המקדש is a פעולה נמשכת. It's like it's being destroyed now. על דרך זה, יש לומר בנוגע לכל אחד, the same thing by every Yid. מה שלא נבנה בית המקדש בימיו, why, takke, is the בית המקדש not built in his time? מפני שבית המקדש, מקדשו הפרטי הוא חרב, because your own בית המקדש is destroyed. אם עבודתו הפרטית בבית המקדש שלו היה קיים בשלימות, had his avodah of the בית המקדש been complete, היה בא משיח, משיח would come, ובנה בית המקדש הכללי, he would have built the בית המקדש. No, they... I want to say, Adaraba, they didn't cry. They cried on the other guy. The other guy, he can't do anything about it. Their own, because they were doing. And Yaakov, everyone's, the whole בית המקדש is his own. והתבוננות בזה, when you think about this, כוונתו ותכליתו לא יהא אנחה ובכיה כי אם פעולה ועשיה, think about this that the kavanah, the tachlit is not to cry and not to sigh, but to do, which is the גאולה פרטית, ובניין בית המקדש שבנפשו, and this is doing your geulah, your own geulah, and building the בית המקדש in your heart, על ידי זה ימהר וימשיך את הגאולה הכללית, this will bring the גאולה הכללית, ובניין בית המקדש במקומו, the Aibershter will build the בית המקדש על ידי משיח צדקנו בקרוב ממש. Yeah, but but But as far as I'm concerned, I'm crying. No, but there's nothing more I could do. He has to do. I could not do this, and I feel bad for him, so I'm crying. Again, it's not like they're seeing the future, no, it's not the future, so to say, and seeing that all his efforts are not going to work out. That's not why they're crying. No, no. He was crying that there's a problem, for the destruction, but it means beruchniyut that there's a gezeirah for destruction. He said, \"You got to do, I can't help you, so I'm crying for that gezeirah.\" I'm crying cuz I can't help you because you got to do it. Because you got to do it. Oh, so they really wanted to help, but they couldn't help, so that's why they were crying. No, they helped as much as they can, like you help somebody, but then finally he says So he's crying cuz you can't help anymore. Right, right, right. Okay. נעבור. By the way, the the the Ein Eitam, so nowadays it's known as Solomon's Pools. The what? Oh, I didn't know that, yeah. It's it's a little bit higher than Jerusalem. Oh, actually there is there. South of Jerusalem, and it's it was chosen by Shlomo Hamelech in order to make pipes to bring down water to the to the בית המקדש. Yeah. Sounds like the And then the water went up again, the whole chassidut brings this. Went up again? Something. Chassidut brings a re'ayah that hamshachah, you can't be ma'aleh something higher than the shoresh. That the water came from Ein Eitam down, and then it couldn't, it only could go up As high as Eitam. as high as Ein Eitam. Something like, I don't know exactly the technicality of it. Right, it could go up as high as it As Eitam, not higher. Shows beruchniyut It's siphoning. that that a a hamshachah that comes down, when you're מעלה למעלה, you can't be ma'aleh higher than the shoresh. Yeah. Did you cover that? Well, so