This d'var Torah is sponsored by Leslie and Chuck Lowenstein in honor of Betty and Malcolm Minsk, for their wonderful hospitality and devotion to Jewish education.
Parshat Aikev retells the story of Moshe's breaking of the first set of luchot, tablets, and Hashem's command to Moshe to carve a second set of tablets to bring with him upon his return to Mt. Sinai.
This begs the question: What is the difference between the first set of tablets and the second set? If Moshe was correct to break the first set--and, according to the Midrash, Hashem thanks him for breaking them--why does Hashem command Moshe to carve a second set?
We hope to compare and contrast the two sets of tablets with the two batei mikdash, Holy Temples--both destroyed, may they quickly be rebuilt in our day--that we just finished mourning during the recent three week period.
Rav Kook, the first Chief Rabbi of what was then called Palestine, taught that the Jewish people possess two distinct kinds of kedusha, holiness. The first he called segula, defined as the innate holiness that resides in each and every Jew, flowing through us as it accumulates and brings holiness from us to all people and to the land of Israel.
The second type of holiness Rav Kook spoke of is "acquired holiness". It reflects the earned kedusha that we accumulate through keeping the mitzvot, doing good deeds, prayer, and the study of our holy Torah.
By his nature, man tends to value what is earned by effort more than what is given and requires no effort. The Talmud teaches that "adam rotzeh bekav sheloh yoter mitisha kabin shel chaveiroh". At the end of the growing season, the farmer prefers one measure of his own homegrown produce over nine measures that were grown by his friend. Acquired holiness is therefore more valuable than segula, innate holiness.
The kedusha of the first Temple, like the holiness of the first set of tablets, was innate, or segula. It was a gift from the Almighty to his beloved children, and it was far more precious than any holiness man could achieve on his own.
But regretfully, we point to the adage, "easy come, easy go". Unearned, the first tablets and the first Temple were not sufficiently appreciated and did not last, despite their unique greatness. We failed to grasp the gift with which we had been blessed.
The second set of tablets was the work of Moshe, sanctioned and made holy by Hashem. Likewise, the Judaism that emerged during and after the second Temple, what we refer to as "Rabbinic Judaism," is the work and development of the sages and the people, sanctioned and made holy by Hashem.
It is the creation, creativity, imagination, and works of man that follow from the dictates of our holy Torah--using the G-d-given creativity and talent instilled in us by our creator--that take on an eternal quality, and stand the test of time. Our Rabbis teach us, "kol mah shetalmid atid lehitchadesh nitan beSinai, every word of Torah and every new insight in Torah study was already included and given at Sinai."
The message to us is clear. Holiness that lasts takes effort and sacrifice. The lasting impact of our Yiddishkeit is directly commensurate with the effort and investment we make. Holy families and holy children are the product of our intentional and engaged lifestyle.
May we all merit that our efforts on behalf of our people, Torah, and land are sanctioned by the Almighty with the eternal qualities that we seek for ourselves, our families, and our community.
Rabbi Pinchos Hecht