Parshat Acharei Mot
Parshat Acharei Mot - Kedoshim 5773
“You shall not hate your fellow in your heart…” (Vayikra 19:17)
The Ramban explains that because it is common for a person to conceal his hatred for another in his heart, the Torah admonishes against doing so, and all the more so that it is forbidden to actually show hatred for another Jew.
Sin’at Chinam Caused the Destruction of the Second Beit Hamikdash
The ibn Ezra writes that by guarding this mitzvah then Benei Yisrael will merit remaining in Eretz Yisrael, because the reason that the second Beit Hamikdash was destroyed was because of sin’at chinam [baseless hatred].
The Gemara Yoma famously writes: the first Beit Hamikdash was destroyed because of [the transgression of] the three cardinal sins; murder, immorality and idol worship. The second Beit Hamikdash was destroyed because of sin’at chinam. The conclusion of the Gemara is astonishing; “this is to show that sin’at chinam is considered as severe as murder, immorality and idol worship put together”.
The Gemara continues and says in the name of Rebbi Yochanan that the fact that the first Beit Hamikdash was rebuilt, but the second Beit Hamikdash has not yet been rebuilt shows that bnei yisrael rectified the sins that caused the first churban, but have not yet rectified the sin that caused the second churban. This shows us that there is still a claim on bnei yisrael to correct sin’at chinam.
Sin’at Chinam Is Denying Hashem
We now need to define; what is sin’at chinam? And what causes sin’at chinam?
At first glance we can explain the term sin’at chinam as baseless hatred. However, this is difficult to accept because if the hatred is indeed baseless, then how is it possible to hate another? And if the Torah is telling us that one is not allowed to hate another unless there is a justifiable reason, than how exactly can one decide whether there is a justifiable reason or not?
We would like to suggest the following: Rav Chaim Vital zt"l writes that the mitzvot that govern bein adam lechavero stem from bein adam lamakom. This means that although it is possible to positively interact with others because it is humane and decent to do, we have to keep in mind that Hashem is behind everything. Just as we realise that illness, misfortune and other occurrences are Divinely ordained, so too we must realise with the same conviction that if we were wronged by somebody else, then this is no less Divinely ordained just because another person was involved. It is not enough to act in a gracious and forgiving way in such a situation; we must also feel no animosity because ultimately this is what Hashem decreed.
Therefore, even if one is meticulous with his general mitzvah observance, but when it comes to his interactions with others he fails to realise that what others say or do to him is also decreed solely by Hashem, he may be guilty of denying Hashem’s presence and complete sovereignty over the world. To one who internalises this idea there can be no discrepancy between the meticulousness in regards to his bein adam lamakom and his meticulousness in bein adam lechavero because the foundation of bein adam lechavero is bein adam lamakom.
As we aspire to the rebuilding of the Beit Hamikdash we need to invest time and contemplation on living with emunah and this can be actualized with the understanding that also in our interactions with others everything is Divinely ordained.
May this realisation help us work towards ahavat chinam and bringing closer the building of the third Beit Hamikdash.
Shabbat Shalom!
Rabbi Gad Bouskila
