Frontline Tours In The Holy Land
There is a Temple inside each of us, but how do we rebuild it when we feel it has been destroyed?
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“Everyone who has Da’as, it is as if he has built the Beis HaMikdash (Temple).” [Tractate Barachos 33/a]
The building of the Beis HaMikdash begins with Da’as – a deep knowledge of the Creator, drawn from building a connection to our inner Godly consciousness.
The more we bind ourselves to the Divine intellect hidden behind the layers of our reality, the more we ourselves leave the world of the emotions, (which can be manipulated) – and allow ourselves to be a vessel for the Godly wisdom to guide our actions.
This “switch” from a me centered world, to one where the Creator’s wisdom drives our approach to the physical realm is a preparatory requirement that must be in place to build the Beis HaMikdash.
We have allowed doubt to penetrate our hearts and in turn this has cut us off from the Da’as held within each of us. Yet, as we reach the final stages of the Geulah Shleima, there is still hope that we can unlock the Godly intellect and awareness held within.
It is for this reason that both the Tzaddik Emes and the Land of Israel are interrelated.
The elevated consciousness found within the Land injects the Nation with the first formulation and concretization of the Da’as Elyon (Supernal Knowledge/Consciousness), but doubt still bites at us, gnawing at our minds. This is why the Tzaddik Emes, who blazed a path to Geulah ahead of us, readies our weapons of prayer and Godly awareness.
He is whispering through his teachings and advice – all we have to do is listen and begin.
(Based on Likutey Moharan 1; Likutey Moharan Tinyana 71 and 72; Ain Ayeh Brachos Page 157 Paragragh 91; Shemoneh Kevatzim Volume 1)
VAYIKRA opens with an explanation of the various korbanot. And like many other Hebrew words and ideas, the concept of a korban loses its true meaning and essence when translated into the English language. While some might mistakenly translate the term korban as “sacrifice” the word actually comes from the Hebrew root karov (near), indicating that a more literal translation into English might be “that which brings near.” Korbanot brought to the Mishkan (and later to the Temple in Jerusalem) essentially serve the purpose of enhancing a person’s overall closeness to the Divine.
VAYIKRA’s fourth aliyah specifically features the korban shlamim, which Sforno explains as korbanot voluntarily brought when one feels personally motivated to express gratitude to HaShem. This korban, brought from a sense of love and appreciation, is an expression of recognition for the Kadosh Barukh Hu’s constant generosity and eternal connection to the Children of Israel.
According to Rashi, the name shlamim is derived from the word Shalom, because the shlamim has the ability to increase peace in our world. Living in a generation without a Mishkan or Temple makes it difficult to understand how bringing korbanot – a seemingly primitive act by Western standards – could have any meaningful impact on the universe. When judged by the wrong yardstick, mitzvot like the ritual slaughter of animals can appear insignificant or even barbaric. But while Western thought measures things according to the present reality as perceived through our limited senses, Israel’s Torah views life according to the standard of our reality’s deeper inner workings, as well as where we understand the world to be heading. Only by viewing reality through a pure Hebrew lens can one attain the necessary vision to appreciate how each korban serves to release Divine energies that flow into this world and uplift Creation to a higher plane of existence.
Torah concepts of mitzvot, especially those pertaining to the Temple in Jerusalem, come from a higher dimension of reality that our world is meant to exist on and will certainly reach as history progresses towards a more advanced state. The individual stages that bring about this higher goal can only be perceived when one achieves a broader view of the amazing reality mankind is currently approaching. In order for a person to appreciate the significance of an individual piece of any given puzzle, he must first have an idea of what the entire picture should look like. Only then can he realize the necessity and value of each piece – each phase of the process leading up to the complete picture.
Each korban brought to the Temple in Zion has a ripple effect that adds incredible blessing to the world – curing diseases, alleviating suffering and influencing random acts of kindness across the globe. Jerusalem’s chain reaction of Divine goodness demonstrates how all of existence is connected at the source.
Korban Aharon supports Rashi’s understanding of the shlamim by explaining that the peace expressed through its name is the harmony between the heavenly world of the spirit and the earthly material world. Bringing a korban shlamim to the Temple works to unite the spiritual and material facets of existence. Israel is meant to serve as a national bridge between the holy and seemingly mundane spheres of life. The Jewish people is tasked with revealing kedusha in every aspect of this world in order to uplift existence to its highest potential. This Divine mission necessitates Israeli self-determination in Eretz Yisrael, as only by existing as an independent nation in our homeland can we reach and elevate every facet of life to its highest ideal. And only through a Hebrew Kingdom in the Land of Israel can we bring mankind to the awareness of HaShem as the timeless ultimate Reality without end that creates, sustains and empowers all with His love.
The Ramban offers a special explanation for the word shlamim, teaching that it is derived from the Hebrew word shleimut (completeness). He further explains that a person who brings this offering is not motivated by a need to atone for past sin, but rather by a sense of completeness and free-willed desire for universal perfection. He is not apologizing for any wrongdoing but expressing an idealistic drive to elevate the world. His service to HaShem stems from an active Torah that aspires him to revolutionize human civilization and bring history to completion. Instead of living an individual “Judaism” of personal reward and punishment, he is involved with a macro-level Torah of cosmic proportions that harmoniously connects him to all of Creation.
Due to the terrible persecution Israel suffered throughout nearly two thousand years of exile from our soil, many Jews have turned inward and developed a warped sense of our collective national mission. Some have come to genuinely believe that the goal of the Jewish people is to merely serve G-D quietly without distractions or the threat of outside aggression. The very concept of the korban shlamim clearly exposes the error of this perspective. The mission of the Hebrew Nation is to revolutionize the world, bringing it to perfection as determined by the Kadosh Barukh Hu. Israel is to serve as HaShem’s instrument in leading mankind to a lofty state of total blessing and everlasting peace incomprehensible to the leading thinkers of contemporary Western civilization.
Israel is to bring humankind to its highest state of universal perfection. If properly trained, we can learn to perceive the realization of this objective in our own generation through events bringing history closer to its ultimate goal. The redemption process is currently materializing with the rebirth of a sovereign Hebrew state in portions of our homeland, a still yet to be completed ingathering of our exiles and a spiritual revolution reacquainting many Jews with our Torah. After centuries of bitter oppression and exposure to external cultural influences, a decolonization of Jewish identity is taking place. Our generation has been Divinely chosen and blessed with the opportunity to participate in and contribute to the present stages of redemption – to recognize the miraculous developmental process unfolding and to facilitate the building of HaShem’s Divine Kingdom in our world.
VAYIKRA opens with an explanation of the various korbanot. And like many other Hebrew words and ideas, the concept of a korban loses its true meaning and essence when translated into the English language. While some might mistakenly translate the term korban as “sacrifice” the word actually comes from the Hebrew root karov (near), indicating that a better translation into English might be “that which brings near.”Korbanot brought to the Mishkan (and later to the Temple in Jerusalem) essentially serve the purpose of enhancing a person’s overall closeness to the Divine.
VAYIKRA’s fourth aliyah specifically features the korban shlamim, which Sforno explains as offerings voluntarily brought when one feels personally motivated to express gratitude to HaShem. This korban, brought from a sense of love and appreciation, is an expression of recognition for the Kadosh Barukh Hu’s constant generosity and eternal connection to the Children of Israel.
According to Rashi, the name shlamim is derived from the word Shalom, because theshlamim has the ability to increase peace in our world. Living in a generation without aMishkan or Temple makes it difficult to understand how bringing korbanot – a seemingly primitive act by Western standards – can actually have any meaningful impact on the universe. When judged by the wrong yardstick, mitzvot like the ritual slaughter of animals can appear insignificant or even barbaric. But while Western thought measures things according to the present reality as perceived through our limited senses, Israel’s Torah views life according to the standard of our reality’s deeper inner workings, as well as where we understand the world to be heading. Only by viewing reality through a pure Hebrew lens can one attain the necessary vision to appreciate how each korban serves to release Divine energies that flow into this world and uplift Creation to a higher plane of existence.
Torah concepts of mitzvot, especially those pertaining to the Temple in Jerusalem, come from a higher dimension of reality that our world is meant to exist on and will certainly reach as history progresses towards a more advanced state. The individual stages that bring about this higher goal can only be perceived when one achieves a broader view of the amazing reality mankind is currently approaching. In order for a person to appreciate the significance of an individual piece of any given puzzle, he must first have an idea of what the entire picture should look like. Only then can he realize the necessity and value of each piece – each phase of the process leading up to the complete picture.
Each korban brought to the Temple in Zion has a ripple effect that adds incredible blessing to the world – curing diseases, alleviating suffering and influencing random acts of kindness across the globe. Jerusalem’s chain reaction of Divine goodness demonstrates how all of existence is connected at the source.
Korban Aharon supports Rashi’s understanding of the shlamim by explaining that the peace expressed through its name is the harmony between the heavenly world of the spirit and the earthly material world. Bringing a korban shlamim to the Temple works to unite the spiritual and material facets of existence. Israel is meant to serve as a national bridge between the holy and seemingly mundane spheres of life. The Jewish people is meant to reveal kedusha in every aspect of this world in order to uplift existence to its highest potential. This Divine mission necessitates Israel attaining self-determination in Eretz Yisrael as only by existing as an independent nation in our homeland can we reach and elevate every facet of life to its highest ideal. And only through a Hebrew Kingdom in the Land of Israel can we bring mankind to the awareness of HaShem as the timeless ultimate Reality without end that creates, sustains and empowers all with His love.
The Ramban offers a special explanation for the word shlamim, teaching that it is derived from the Hebrew word shleimut (completeness). He further explains that a person who brings this offering is not motivated by a need to atone for past sin, but rather by a sense of completeness and free-willed desire for universal perfection. He is not apologizing for any wrongdoing but expressing an idealistic drive to elevate the world. His service to HaShem stems from an active Torah that aspires to revolutionize human civilization and bring history to completion. Instead of living an individual “Judaism” of personal reward and punishment, he is involved with a macro-level Torah of cosmic proportions that harmoniously connects him to all of Creation.
Due to the terrible persecution our people suffered throughout nearly two thousand years of exile from our soil, many Jews have turned inward and developed a warped sense of our collective national mission. Some have come to genuinely believe that the goal of the Jewish people is to merely serve G-D quietly without distractions or the threat of outside aggression. The very concept of the korban shlamim clearly exposes the error of this perspective. The mission of the Hebrew Nation is to revolutionize the world, bringing it to perfection as determined by the Kadosh Barukh Hu. Israel is to serve as HaShem’s instrument in leading mankind to a lofty state of total blessing and everlasting peace incomprehensible to the leading thinkers of contemporary Western civilization.
Israel is to bring humankind to its highest state of universal perfection. If properly trained, we can learn to perceive the realization of this objective in our own generation through events bringing history closer to its ultimate goal. The redemption process is currently materializing with the rebirth of a sovereign Hebrew state in portions of our homeland, a still yet to be completed ingathering of our exiles and a spiritual revolution reacquainting many Jews with our Torah. After centuries of bitter oppression and exposure to external cultural influences, a decolonization of Jewish identity is taking place. Our generation has been Divinely chosen and blessed with the opportunity to participate in and contribute to the present stages of redemption – to recognize the miraculous developmental process unfolding and to facilitate the building of HaShem’s Divine Kingdom in our world.
Every year we we find ourselves at this time again. The darkest moments in Jewish history and really the collective Israelite history can be boiled down to the 9th of Av, the day of mourning of the destruction of the two temples that stood at the exact location of today’s Dome of the Rock.
Exile cannot be quantified and there is no other people in the world who have been exiled, enslaved, and brutally oppressed as much as Israel. We have been scattered to the four corners of the world and only because the Almighty deemed it time to come home, did Jews begin to stream back to the Land of the Israel. Liberation was achieved against the British and subsequent wars of defense and liberation of our homeland were also fought and won. All of these events occurred against impossible odds.
Yet, despite Israel’s standing there is a vacancy in our nation and our hearts. The location of the Temple is the point where the world was created from. It is the point where Abraham our Father binded Isaac. Kabbalah teaches the temple mount is point that connects this world to the upper worlds. The Almighty entrusted his Children with this spot. We built two temples there and both times they were destroyed and we were exiled. The first exile brought us to Babylon, Egypt, and Syria. Some Israelites returned 70 years later to rebuild the Temple and establish sovereignty, but many stayed in exile and built communities across the Middle East and Africa.
When the Romans destroyed the second Temple, forcing us into exile again, many fled or were sold into slavery into Africa and many of us were brought to Rome and other parts of the Roman Empire in Europe.
Our sages teach us the second Temple was destroyed due to intramural hate and only tremendous unity can rebuild it.
The prophet Ovadia clearly states that although the people of Israel were scattered they will return at the end of the days and mentions both the house of Yosef returning from France and the house of David from Spain.
We are clearly in the middle of this as we speak. But there are other locations. The prophet Isaiah mentions Cush. We have already witnessed our brothers and sisters return from Ethiopia, but what of the other Israelites found there? Millions fled or were sold into slavery to Africa after the destruction of both Temples. These Jews are only supposed to resurface at the end of days, after we the ones exiled into Rome trigger the awakening by returning first.
The Almighty has hidden from us our brothers’ location, but now it is clear at the end where they have been. The Jews who went into Egypt with Jeremiah and the Jews who were sold into slavery into Africa eventually found their way to the Gulf of Guinea mainly in Biafra. They eventually became known as the Igbo. There they kept circumcision and the dietary laws as espoused in the Torah, but something happened. First Islam came and began to forcibly convert the non-Jewish tribes to the North. These tribes fought against the Jewish tribes living in Mali. Many of these Jews fled south merging with the Igbo and other Israelite tribes already there and still others were lost and blended into non-Jewish African tribes. Yet, many stayed true to the Torah as much as possible.
When the Europeans arrived to missionize and enslave the inhabitants living on the coast of the Gulf of Guinea they found that the Igbo of Biafra and many other tribes in the coastal region kept certain laws from the Torah. In their minds this would not do. The solution was to enslave and deport, decimating what was there and nearly erasing the memory of what once was.
The Igbo and their related brethren were brought to America. So many Igbo were brought there that it is said that up to 60% of African Americans can trace at least one side of their family to being Igbo. This explains the affinity both Jews of European descent African Americans had with one another during the Civil Rights era.
What happened to the Igbo is not dissimilar to the Spanish and Portuguese Jewry who were either forcibly converted or chased into the New World where they started to forget who they were.
Now there is a great awakening and the movement to reverse the enslavement of our past is happening. In Biafra, where the Igbo still reside, synagogues are being built, prayers are being said, and Torah is being learned. There is a struggle to free the Igbo from the mental slavery of the past. This struggle has taken many forms. Politically it has inspired the free Biafra movement whose leader Nnamdi Kanu, rots in jail for no apparent reason than he acknowledged his Hebraic origin and sought to activate it in order to free his people.
Unity will bring the Temple. Understanding that we Israelites were exiled and enslaved and brought to far flung places. Exile has been brutal to us yet we are awakening and realizing all of us together can unify and return the Holy Temple to the Mount Moriah. All of us black, white, yellow, brown can one way or the other trace ourselves back to the Land from which we were taken.
The nations of the world have confused us and turned one side on the other, but we can if we want end the exile once and for all by creating a unity that will reverse our collective exile once and for all.