Remembering the Mikdash Through the Lulav

איתא במשנה לולב ניטל במקדש שבעה ובמדינה יום אחד משחרב ביהמ"ק התקין ריב"ז להיות ניטל ז' זכר למקדש.

It is stated in the Mishnah: the lulav was taken in the Mikdash for seven days, and in the rest of the country for one day; once the Bais Hamikdash was destroyed, Rabban Yochanan ben Zakkai instituted that it be taken all seven days as a remembrance of the Mikdash.

The Sefas Emes begins with the halachic shift: what was once a seven-day mitzvah only in the Mikdash became, after the churban, a seven-day mitzvah everywhere, in memory of the Mikdash.

ואיתא בשם האר"י ז"ל כי בראשון שהוא יו"ט יכולין לעורר ע"י נענועים שבלולב שורש העליון וכמו כן במקדש כל שבעה ע"ש.

And it is brought in the name of the Arizal that on the first day, which is Yom Tov, one can arouse the supernal root through the na'anu'im (waving motions) of the lulav, and likewise in the Mikdash all seven days — see there.

The Arizal teaches that the lulav's waving has the power to awaken the supernal source — but only on the first day (Yom Tov) outside the Mikdash, while in the Mikdash this power extended through all seven days.

והוא כמ"ש בכמה מקומות שיש בחי' עולם שנה נפש.

This is as explained in many places, that there are three dimensions: olam, shanah, nefesh (space, time, and soul).

The Sefas Emes invokes the classic framework of three dimensions of reality — place (olam), time (shanah), and the human being (nefesh).

ויש מקומות מיוחדים שמתגלה בהם הקדושה.

There are special places in which kedushah is revealed.

In the dimension of space, certain holy places — like the Mikdash — reveal kedushah.

ויש זמנים מיוחדים.

And there are special times.

In the dimension of time, certain holy times — like Yom Tov — reveal kedushah.

ויש נפשות מיוחדים.

And there are special souls.

In the dimension of soul, certain special people likewise reveal kedushah.

ועפ"י שנים יקום דבר.

And "by [the testimony of] two a matter is established" (Devarim 19:15).

A spiritual effect is "established" when two of these dimensions combine to support it.

לכן בראשון היום מסייע להוציא מכח אל הפועל פעולת הלולב.

Therefore on the first day, the time (Yom Tov) assists in bringing the action of the lulav from potential into actuality.

On the first day, the holiness of the time partners with the mitzvah of the lulav, enabling it to actually awaken the supernal root.

וכמו כן במקדש המקום מסייע.

And likewise, in the Mikdash, the place assists.

In the Mikdash, the holiness of the place provides that second "witness," so the lulav works all seven days.

אכן ריב"ז תיקן זכר למקדש כמ"ש רז"ל ציון היא דורש אין לה מכלל דבעיא דרישה.

However, Rabban Yochanan ben Zakkai instituted [the seven-day taking] as a remembrance of the Mikdash, as Chazal expounded on "Tziyon — there is no one who seeks her" (Yirmiyah 30:17): this implies that she requires seeking (derishah).

The verse's lament that none "seek out" Tziyon implies that she ought to be sought — and from this we learn an obligation to actively long for and remember the Mikdash.

היינו שע"י הזכירה והשתוקקות למקדש מאיר גם עתה הארת המקדש ומסייע ג"כ.

That is, through remembering and yearning for the Mikdash, the illumination of the Mikdash shines even now and likewise assists.

Our active longing for the Mikdash itself draws down a measure of the Mikdash's light into the present, which then serves as the second "witness" alongside the time.

וז"ש תיקן להיות ניטל כל שבעה שיעשה הפעולה כמו שהי' ביהמ"ק קיים.

This is the meaning of his instituting that it be taken all seven days — so that the action should accomplish what it did when the Bais Hamikdash stood.

Through that remembrance, the seven-day mitzvah today achieves the same spiritual effect it had when the Mikdash was standing.

כמ"ש במ"א בפסוק נהפך לאבל מחולנו.

As explained elsewhere on the verse, "our dancing was turned to mourning" (Eichah 5:15).

He alludes to a teaching that the present mourning over the churban can itself be turned to spiritual account.

כי עתה ע"י הזכירה והעצבון מחורבן ביהמ"ק יכולים לעורר מה שהיה אז ע"י השמחה.

For now, through remembering and grieving over the destruction of the Bais Hamikdash, we can arouse what was then aroused through joy.

What was once accomplished by the joy of the festival in the Mikdash can today be accomplished through our very sorrow and yearning over its loss.

ובודאי כאשר היו בנ"י בחג במקדש והי' כל הג' תקונים עולם שנה נפש.

And surely, when Bnei Yisrael were in the Mikdash on the festival, all three "rectifications" — olam, shanah, nefesh — were present together.

At the festival in the Mikdash, all three dimensions converged: the holy place, the holy time, and the assembled holy souls of Bnei Yisrael.

היו מתקנים כל הדורות וכל המקומות וכל הנפשות.

They would thereby effect a tikkun for all generations, all places, and all souls.

With all three dimensions united, the avodah in the Mikdash repaired and elevated time, space, and soul universally.

ועיקר ההלל הי' במקדש שבנ"י האירו לכל.

And the essence of the Hallel was in the Mikdash, where Bnei Yisrael illuminated everything.

The Hallel of the Mikdash was the high point through which Bnei Yisrael radiated light to all of creation.

וז"ש יהי שם ה' מבורך מעתה ועד עולם הוא כל הזמן.

This is the meaning of "May the Name of Hashem be blessed from now and forever" (Tehillim 113:2) — this corresponds to all of time (shanah).

"From now and forever" expresses the dimension of time — the blessing of Hashem extending across all of shanah.

ממזרח שמש עד מבואו הוא כל המקומות.

"From the rising of the sun to its setting" (Tehillim 113:3) — this corresponds to all places (olam).

"From east to west" expresses the dimension of space — Hashem praised throughout all of olam.

רם על כל גוים הוא כל הנפשות:

"Exalted above all nations" (Tehillim 113:4) — this corresponds to all souls (nefesh).

"Above all nations" expresses the dimension of soul — Hashem exalted over all the nefashos. Thus the Hallel of the Mikdash gathered together time, space, and soul.

Summary: The lulav awakens the supernal root, but its power needs a second "witness" — either the holy time of Yom Tov or the holy place of the Mikdash, drawing on the three dimensions of olam, shanah, and nefesh. After the churban, Rabban Yochanan ben Zakkai instituted the seven-day taking as a zecher la'Mikdash, for our very remembrance and yearning for the Mikdash draws down its light to serve as that second witness today. In the standing Mikdash all three dimensions united on the festival to effect a universal tikkun, expressed in the Hallel that praises Hashem across all time, all places, and all souls.