As we conclude the Shemoneh Esrei, we ask Hashem, “V’sein chelkeinu b’Torasecha – Grant us our portion in Your Torah.” The Siddur HaOruch Yismach Mordechai eloquently explains that everyone has an affinity for a particular style of Torah study, and this is their Torah portion.
Let me elaborate upon this. Some people have a more analytical mind and are suited for the lomdus style of learning such as the Rav Chaim on the Rambam and the Birchas Shmuel by Reb Boruch Ber. Other people are more drawn towards sifrei machshava, the masters of thought like the Maharal, Rav Tzadok HaKohen and the Pachad Yitzchak by Rav Hutner. Others may have a penchant for the practical side of learning and a drawn to the world of psak, halacha, and the vast array of responsa seforim which catalogue actual questions that arose through the millennia from the sheilos u’teshuvos of the Rashba, Rabbi Akiva Eiger, the Chasam Sofer and the Igres Moshe, to name but a few.
This is what it means when the Gemara instructs us, “Ein adom lomeid ela mah she’libo chafetz – A person should only learn what his heart desires.” This is vital information for parents and educators, to know how to direct their children to the right school and the correct teachers. It is also one of the meanings of the Mishna in Pirkei Avos, “Asei l’cha rav – Find a rav” who is suited to your intellectual needs. (As an aside, Rav Eliyashev, zt”l, zy”a, says that an exception to this rule is the obligation is to review the weekly portion. This mitzvah of parsha learning is incumbent upon everyone since the Gemara uses the words, “L’olam yashlim adom parshiosav im hatzibor – A person should always complete the weekly parsha with the community.”)
We then say, “V’shom na’avod’cha b’yirah – And there we will serve You (Hashem) with full awareness and awe,” for the third Temple will come down from Heaven (Shaarei Teshuva 48:3) and as such will be particularly awe inspiring. Furthermore, with the return of open miracles as a fire coming down from Heaven to smoke up the offerings, the showbread on the table in the Temple remaining steaming hot for the full week, the absence of any flies or other insects in the slaughtering area of the Temple and many other miracles, our awareness of Hashem will become a given. Additionally, with the reemergence of the Temple, mitzvos such as the supernatural tzora’as for those who speak lashon hara will reappear which will also ensure the return of true fear of Hashem.
The final words of our silent devotion are, “V’arvah la’Hashem minchas Yehudah v’Yerushalayim, kimei olam uch’shanim kadmonios – It should be once again sweet to Hashem, the offerings of Yehudah and Yerushalayim, like from the days of old and bygone years.” The Vilna Gaon, zt”l, zy”a, says that Yehudah refers to the prestigious Jews while Yerushalayim means the common folk. The Radak in Malachi renders it, “The offerings of Yehudah brought in the Temple located in Yerushalayim.
What does ‘the days of old and bygone years’ mean? The Olas Tamid cites a Medrash in Vayikra Rabbah which explains kimei olam as referring to the days of Moshe Rabbeinu at the time of the inauguration of the Mishkan. There it says, “Vateitzei eish milifnei Hashem v’tochal al hamizbei’ach es haolah v’es hachalovim – The glory of Hashem appeared before the nation and a fire went out from before Hashem and consumed the burnt offering and the fats from upon the altar,” illustrating Hashem’s pleasure in the offerings. Uch’shanim kadmonios refers to the days of Shlomo, where it similarly says in Divrei Hayamim “V’chol bnei Yisrael ro’im b’redes eish min hashomayim – And all of the children of Israel saw when the fire came down from Heaven (and consumed the sacrifices).”
We should take note that consistent with this, all the translators interpret the word minchas in this prayer as a generic offering (for mincha means a gift) rather than the more common definition of mincha which means a meal offering for, in the above-mentioned passages by Moshe Rabbeinu and Shlomo, we are referring to blood sacrifices. The Malbim, zt”l, zy”a, in Malachi gives an alternate explanation. He says kimei olam refers to the times of Hevel, and uch’shanim kadmonios refers to days of Noach since in both those short eras, there was no idolatry in the world. Rather, everything was sweet to Hashem.
In the merit of our praying fervently for the third Temple, may Hashem bless us with long life, good health, everything wonderful, and the coming of the Moshiach, speedily in our days.
Transcribed and edited by Shelley Zeitlin.
