Broken Shards of Bein Hameitzarim

On Makkos 21 Rav Yanai makes a seemingly strange statement to Rav Yochanan: “If I had not lifted the pottery, would you have found the pearl beneath it?” Tosafos wonders why Rav Yanai specifically chose to use pottery as a metaphor for a place where a gem is concealed. Why would one find gems beneath shards of pottery? Rabbeinu Tam explains that on the ocean floor there are rocks which appear to be large shards of pottery under which are found precious pearls. We find a similar expression in Bava Kama 91: “You swam in such deep waters and all you brought up was mere pottery?” That which is precious is understood to be secreted within something of little value—mere refuse. The Baal Shem Tov, zy”a, used this concept to explain why it is said that great spiritual light can be found during the three weeks of Bein Hameitzarim. He said, “If a person has precious stones, he must be extra careful that they are not stolen from him. But how can he be sure to safeguard them? A wise person will put his greatest treasures where he keeps old and broken-down junk. This is the safest place, since no thief would ever think to look in such lowly places for treasure. Similarly, during the three weeks, when people feel the pain of our lowly status in exile, their hearts are broken and it is much easier to truly connect with Hashem. The treasure is hiding there within the lowly refuse.”

Simple Folk

Perhaps one of the most important contributions of the Baal Shem Tov was to build up the downtrodden masses. The simple folk who couldn’t learn much are also an integral part of the chosen people. They too have a spiritual mission here on earth. During one of the many times that Rav Meir Arak, zt”l, met with the Imrei Emes, zt”l, of Gur, he asked the rebbe a question that was troubling him. “I do not understand why our sages draw a distinction between the wine libations and other sacrifices. Regarding other sacrifices we find in Menachos 110 that anyone who learns the laws of the sin or guilt offering is considered to have brought that sacrifice. Clearly the same is true regarding other sacrifices. And presumably, this is also the case regarding one who learns the laws of the libations. “Strangely, when the sages mention a person who wishes to bring nesachim they do not recommend studying the halachos. Instead, they say that one who wishes to pour libations on the altar should fill the throats of Torah scholars with wine. Why is this second point necessary?” The Imrei Emes replied with characteristic clarity. “Telling people that learning the laws of sacrifices is likened to bringing a sacrifice is only helpful to those who can learn. What about the simple folk who are unable to delve into the complexities of kodshim? It was for them that our sages said that one who supports Torah scholars by providing them with wine is considered to have poured libations on the altar. Doesn’t a simple person also need a way to draw near to Hashem while there is no beis hamikdash?”

The Thanksgiving Offering

Perhaps the most difficult middah to acquire is bitachon, real trust in Hashem that is expressed in action. The Mishnah Berurah writes that we recite the Torah portion detailing the arrival of the manna every day, “so that one should believe that all of his sustenance comes from Hashem’s providence. As the verse writes regarding the manna, ‘And the one who added did not gain, and the one who depleted did not lack.’” Yet the Zohar uses the manna as a paradigm of an even higher level of bitachon—the person who is so aware that everything he has is from Hashem that he doesn’t keep food in his possession from one day to the next. It is well known that the Baal Shem Tov, zy”a, never kept any extra money in his possession overnight. He would give it all away to the poor on the day that it came to his hands, relying on Hashem that he would have enough for the next day. Although this is a very great level, the Meorah Shel Torah writes that there was a time when a similar level was demanded of one who brings a sacrifice. He wrote, “We may wonder why the breads of the korban todah may not be left over to be eaten the next day. One who brings a thanksgiving offering must be emotionally moved to closeness to Hashem since the todah is an admission of His amazing providence. One who truly appreciates that Hashem has made a miracle for him must redouble his bitachon. It is not appropriate to leave over from this sacrifice because this shows a lack of faith that Hashem will provide for him the next day. This is forbidden; holding over the todah breads is a demonstration of a lack of bitachon that contradicts the very meaning of the offering and blemishes it.”