The excitement of reexamining! How many book are there in the Torah? We know we call each volume a Chumash, meaning a fifth, noting there are five books of the Torah. The Gemara (Shabbos 116a) teaches in the name of Rebi (R' Yehuda HaNasi) that in reality there are seven books; the two pesukim of "Vayehi Binsoa" and "U'venucho Yomar" are surrounded by upside down letters (nuns), and Rebi understands the significance of this demarcation to be that these two verses consist of a book unto themselves. Thus the book of Bamidbar is actually divided into three books: that which comes prior to these verses is one book, these two verses are a second, and that which comes after are a third. Together with the remaining four books, there are a total of seven. Indeed, he brings support from Mishlei (9:1), "with all forms of wisdom did she build her house, she carved out its seven pillars."
It is interesting to note that the Kli Yakar asks that if this is correct, then a sefer of the Torah must contain a mitzvah, and suggests that the mitzvah contained herein is that of peru u'revu, procreation. This mitzvah is so important that it warrants a book unto itself as it enables the continuation of the world. Moreover, he notes that the second verse concludes inviting the Shechina to reside amongst the "rivevos alphei yisroel" which comes to 22,000, the minimal number necessary to host the Shechina.
Rabban Shimon ben Gamliel (ibid) has a different explanation for the encasing of these verses by inverted "nuns", namely to teach that this is not the proper place for these verses. Rather, they belong fifty paragraphs earlier in Parshas Bamidbar (2:17) following the Torah's description of the formation of the order and traveling of the Jewish nation. First, we are taught about the camp of Judah, followed by that of Reuven, followed by the Mishkan. That is the appropriate place for these two verses as the Torah would be highlighting the primary component of the Mishkan, namely the Aron. The reason why it is placed here, explains Rabban Gamliel, is to create a buffer between three sins enumerated in succession. Had the three sins been presented in a consecutive order, it would have constituted a chazakah of poranos - misfortune. Therefore, to spare the Jewish nation any negative consequence, Hashem, in His kindness, places these two verses here. Indeed, when the moshiach comes, please God, speedily in our days nothing will change in the Torah except the future sefer Torah will be written with these verses in their ideal place - in the beginning of Bamidbar.
In identifying the first of the three sins, the Ramban points to the passuk (10:33) "Vayisu mehar Hashem." At first glance this is not a sin; one could even argue this is something virtuous since they followed His instructions. They waited until the anan (the cloud of glory) ascended from Mount Sinai and began marching toward the Land of Israel, where it is a mitzvah to come. On the surface, this is only praiseworthy. However, the Ramban notes that they left b'simcha, with gladness, with almost a sense of relief "as a child runs from school." Instead of sighing and expressing some nostalgic disappointment as to having to move and proceed to the next mitzvah, they left Har Sinai relieved as they were not getting any more mitzvos. This improper mindset is reckoned as a sin for our ancestors.
We have been locked out of our batei kenesiyos due to a pandemic. When we are readying to gradually return, it behooves us to learn from the past and return with the right mindset. As they were judged for their inappropriate exodus, I pray that we will be welcomed On High with our appropriate re-entry.
The Gemara (Megillah 29a) understands the verse in Yechezkel (11:16), "Va'ehi lachem l'mikdash m'eat - yet I have been for them a minor sanctuary" to mean that our synagogues and study halls are endowed with sanctity. Both the Rambam (Mitzvas Lo Sa'asei 65) and the Yerei'im understand that the biblical mitzvah of "mikdeshi tira'u" (Vayikra 25:2) is applicable to our synagogues and study halls. The mindset must be that just as if two individuals have business to discuss and they meet twenty minutes before mincha to discuss the matter it goes without saying that they are not allowed to talk "shop-talk" in the Beis Haknesess, even when no minyan is going on, all the more so when tefillah is going on it is prohibited to talk during shul!
In addition, the Ramban in his commentary (Vayikra 26:1-2) on the last two verses of Parshas Behar teaches that these two verses are a continuation of the above paragraph, where the Torah is speaking of a Jew who is tragically sold to a non-Jew. To that person, the Torah warns against idolatry, to observe the Shabbos, and to revere His sanctuary. The Ramban cites the Toras Kohanim (9:6) that the servant should not say "since my master is an idolater, I will be too; since my master is immoral and does not keep Shabbos, so too will I." The Ramban concludes by saying that these three mitzvos are avos-primary to connect the servant to his tradition and people.
The fact that the Ramban labels these three mitzvos as avos highlights for us the importance of the synagogue and study hall. When one abstains from idolatry they don't immediately feel His presence. So too, although by honoring and keeping the Shabbos not everyone is able to feel the Shechina, however upon entering the Beis Hamkidash it was palpable; you knew you were in His presence. The Torah commands (Shemos 23:17) "Year'eh kol zechurcha", everyone felt the closeness and presence of Hashem. The constant remembrance of the Beis Hamikdash to which we have been praying and pining for throughout our history is to endow within us the great reverence we feel for the Mikdash, and that reverence is to be palpable by our respect for the minor sanctuaries.
The Gemara (Berachos 8a) teaches in the name of Rav Chisda that, "a person should always enter through two doors in the synagogue." This is based on the passuk in Mishlei (8;34), "praiseworthy is the person who listens to Me, to hasten to my doors everyday." The use of the plural "doors" is the source for this teaching. The Yerushalmi (Berachos 5;1) sates explicitly that when one comes to pray in the synagogue they are to enter through two doors. The Bach (Shulchan, Orach Chaim 90:5) cites the opinion of Tosafos that one is not to begin davening immediately upon entering, but is to wait at least the distance it takes to walk through two doors.
The Sfas Emes says in the name of Rav Simcha Bunim of Peshischa that before praying one must pass through two doors, the door out of the earthly realm and the door into the heavenly realm, and only then should one pray. The ability to close the first doors, to completely shut off the phone (not on vibrate) and leave matters of the workplace behind is the first step in reentering the Beis Hakeneses. Failure to do so is in flagrant violation, if not literal then certainly the spirit of, Mikdeshai Tira'u - My sanctuary you shall revere, as understood in Yevamos (6b) that one may not enter the Temple Mount with his money belt. Just as the money belt is clearly demonstrative of his worldly affairs, so too is ones cell phone.
In addition, many have shared with me that these weeks of davening at home have been advantageous in that they have had the ability to daven more slowly, have greater understanding of the tefillos, and appreciate that davening is a privilege to have a personal encounter with Hashem. As busy as He is running the world with all its complexities, He has time for each and every one; He cares for each and every one; He is personally involved in our lives. If we can begin now to focus on the eventual return in accordance with the medical and Halachik guidance that has been cautiously and meticulously steering us during these most challenging times, then, in contrast to our ancestors of old who did not leave Har Sinai in appropriate way, we will return most reverently, respectfully, and with great appreciation for our Mikdash M'eat.