This post is from R' Sholom Fried.
On the last few lines of Rosh Hashana 26b, the gemarah explains the opinion of
Rav Yehuda "Kama d'kayif inish [da'atay] tefay maali" - it's best, on Rosh Hashana, to
be more "bent over" (according to Rashi it's clear he isn't gores the word "da'tay").
Rashi explains that Rav Yedudah, who holds it's best to be bent over, identifies with pasuk
in Melachim "v'hayu ayni v'libi sham" - Hashem says my eyes and heart will always be
present at the makom hamikdash - which is why we daven there.
The T"K who prefers a straight posture, uses the verse in Eichah "Nisa l'vaveinu el kapayim".
With this explanation, Rashi associates the machlokes discussed here between R"Y and the T"K, with
a gemarah in Yevamos (105b), [though Rashi doesn't explicitly quote that daf] where these
two pasukim are used by two amoraim to argue whether in davening one should put "aynov l'matah", his
eyes facing below, or "aynov l'maalah" - his eye turned to the heavens.
What I don't understand is this: the opinion that invokes the pasuk "v'hayu ayni v'libi sham" presents
a basis for looking towards the makom hamikdash(!!!), NOT for facing the "ground". In fact, although
the gemarah in yevamos uses the term "aynov l'matah", Rashi there says "Towards eretz yisrael, because
the shechinah is there...". The maharsha there explains that this machlokes refers specifically to after the churban,
and the debate is, did the shechina leave the makom hamikdash and arise to heaven - thus you should lift
your eyes up to heaven, or does it remain in makom hamikdash, thus you should continue looking toward
eretz yisrael. According to this explanation, one could interpret "aynov l'matah" as meaning below='down-on-earth',
as opposed to heavenward, but not specifically bending down towards the ground. However clearly our gemarah
is espousing standing bent-over (i.e. looking towards the ground), which should be reflected in a bent-over shofar.
How is looking to the ground, or standing bent-over, hinted at by the pasuk in melachim?
3 comments:
Intriguing!
A thought: having the Shchina in the Mikdash means that "this world" has a connection to the shchina. Meaning, that the makom hamikdash is the meeting point between the spiritual and physical, we see this by the miracles that were in the Kodesh Hakodashim where the Aron did not occupy space in the room. This means that you have a place that has to be a certain measure and an Aron that must be exactly measured and still somehow the Aron doesn't occupy space. This is because by definition a place that bonds the physical and spiritual must have the characteristics of both much as for a glue to work and bond metal and wood it must have common characteristics to wood and metal. having the shchina in the Makom Hamikdash means that there is still a connection the earth (where man was created from) to the world of spirit (the neshama put in man).
Now, obviously even acc to the other opinion, there is some connection otherwise what is the point of mitzvos etc. but there are levels. (based on things I heard from great people)
What do you think???
lest my question be misconstrued as a great insight, I want to be clear: I'm just trying to understand pshat in rashi. The fact that rashi is really referencing a gemarah in yevamos is something an acharon pointed out for me.
Yossie - regarding your thought about the hashraas haschina in the mikdash: Since it's based on things great people told you, I'm sure it has at least a kernel of greatness. For me, still struggling to understand niglah, it's beyond my ken. BUT - here's a nice thought about the nais of the aron not occupying space, from Rav Moshe (in the Darash Moshe). Why did Hkb"h create such a miracle - what purpose does it serve? Rav Moshe explains that this behavior, like other characteristics of the aron (tocho k'baro, etc.), is supposed to serve as a model for the Talmid Chacham, who would don the "keser torah". Just like the Aron was big enough on the inside to hold the whole torah and luchos, yet on the outside, not take up any space at all, so to a talmid chacham must strive to be a big enough person on the inside to know Kol hatorah kuulah, but klapei chutz - when dealing with others, not take up any space at all.
- Sholom
I think what rashi is saying is that einav lematah is a sign of anivus and the way to get to that matzav is by thinking of the bais hamikdash as Yaakov Avinu says mah nora hamakom hazeh
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