Our Kindness Will Bring Moshiach

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At the beginning of this week's parsha, Vayeira, we read how Hashem visited Avraham, after he had his bris. At that time, he saw three people, and so, he said to Hashem, "My Master, if I have found favor in your eyes, please do not pass Your servant by." Avraham was asking Hashem not to leave, while he went to take care of the three guests. 

The Talmud learns from Avraham's words, that "It is greater to take in guests, than to receive the face of the Divine Presence." Because as Avraham was receiving the Divine Presence, he stopped and asked Hashem to wait as he went to take care of the guests. 

The Rambam brings this as the law, he says, "And this is the rule that our father Avraham established, and the way of kindness that he accustomed himself to, he fed those who passed by the way, he gave them to drink and he would see them off. And it is greater to take in guests, than to receive the face of the Divine Presence, as it says, 'And he saw, and behold there were three men.'"

The way of the Rambam in his book of law, the "Yad Hachazakah," is to bring the law without citing the sources. And whenever he cites a verse as a source, there is something that the verse adds to the understanding of the particular law. However, in our case, the verse, "And he saw, and behold there were three men," doesn't seem to be adding anything to the understanding of the law of taking in guests. Why does the Rambam cite this verse? 

Another question. The Rambam makes it clear in his Commentary on Mishnah, that the mitzvahs that we do today, are not because of what our forefathers did, rather, because Hashem commanded us to, when he gave us the Torah on Mount Sinai. However, here he says, that it is "The rule that our father Avraham established." The Rambam says himself, that the mitzvah of taking in guests, is part of the mitzvah of "You should love your fellow as yourself," meaning, that it is from Sinai, and not from Avraham. So why does he tell us that it is the rule that our father Avraham established? 

In Tikunei Zohar it says that Rabbi Shimon said, "One who takes in guests with his whole heart, it is as if he is receiving the face of the Divine Presence." 

The statement of Rabbi Shimon seems to be contradicting the Talmud's statement. The Talmud says that taking guests is "greater" than receiving the Divine Presence, and Rabbi Shimon says that it is "as if" he receives the Divine Presence. 

Although it is common for the Tikunei Zohar to differ in opinion from the Talmud, in our case it doesn't make sense to say that they differ. Because the Talmud learns it from a verse and a factual story that happened with Avraham. In this case, we have to clarify the matter, since it is obvious that they can't be arguing. How can we reconcile these seemingly opposing statements? 

We will begin to understand this, by taking a look at Rabbi Shimon and who he was. This Rabbi Shimon was Rabbi Shimon bar Yochai, the author of the Zohar, the greatest sage of his day, he was one of the people who were just on a higher plain. 

On top of that, the Alter Rebbe says, that Rabbi Shimon bar Yochai, was able to accomplish with his spiritual service to Hashem, what we accomplish with our physical mitzvahs. And that when he was forced into hiding, from the Romans who wanted to kill him, he hid in a cave for thirteen years. When he was there, he had nothing to do mitzvahs with, no matzah for Pesach, no shofar for Rosh Hashanah, no Sukka or lulav for Sukkos, etc., etc. However, he was so great, that he was able to do them spiritually. 

For Rabbi Shimon bar Yochai receiving the Divine Presence was his normal state. So when he says that taking in guests is as if he receives the Divine Presence, he is talking about a higher level of Divine Presence, a level of Divine Presence that is not common to him, a level that he aspires to. 

For us, who are not at Rabbi Shimon's level, who are not used to receiving the Divine Presence, taking in guests, is definitely higher than receiving the Divine Presence. However, for Rabbi Shimon, who received this level of Divine Presence regularly, when he said it is "as if," he is referring to a higher level of Divine Presence. 

So we can understand the Talmudic passage in this way. "It is greater to take in guests, than to receive the face of the Divine Presence," because when you do, it is "as if" you receive a far higher level of Divine Presence. 

Now we will understand why the Rambam brings the verse. It is known that the Rambam was a Kabbalist some of his rulings' sources are found in the Zohar, Kabbalah, etc. So it would make sense that he would want to make it clear that Rabbi Shimon and the Talmud agree on this point, and to make it clear that there is not two opinions, he brings the verse, to show that it is not subject to differing opinions. 

And this will help us understand why the Rambam says that "This is the rule that our father Avraham established, and the way of kindness that he accustomed himself to," as he is trying to explain that Rabbi Shimon and the Talmud aren't contradicting each other. 

It is true that the mitzvahs, including the mitzvah of taking in guests, is incumbent upon us because we were given this mitzvah at Sinai, but the way we do it and what it accomplishes is from Avraham. It is because of Avraham's way of kindness and the way he took in guests, that makes it greater than receiving the Divine Presence. And because, "The actions of our forefathers are a sign for their children," it is Avraham who implanted in us this nature of kindness, that makes our mitzvah of taking in guests so powerful. 

Look how powerful our mitzvah of taking in guests is, and how strong our connection to Avraham our father is. It is greater than receiving the Divine Presence, and akin to the higher way Rabbi Shimon bar Yochai received the Divine Presence. This attests to the greatness of this mitzvah, which is rooted in the kindness of Avraham our father and the mitzvah of loving your fellow as yourself, which in itself can bring Moshiach. So do this mitzvah with all your heart, the way the Rambam says, and we will hasten the coming of Moshiach, and we will merit to receive the higher level of Divine Presence, that we will surely receive with his coming. May he come soon. 

The Bris, The Paradigm Of A Mitzvah

Note to Parents: Please read this before sharing it with your children, there might be some parts that are not for your children's ears. Use your discretion. 

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This week's parsha, Lech Lecha, tells us that Avraham had a bris (circumcision) when he was ninety nine years old. Why did he have his bris then? Because that is when Hashem commanded him to do it. 

The question is asked: The Talmud tells us, that Avraham kept the whole Torah, even before it was given. If that is the case, why did he wait for Hashem to command him to do a bris? Why didn't he do it on his own, like he did all the other mitzvahs? 

To understand this, we first have to understand the difference between the mitzvahs that our forefathers kept, before the Torah was given to the Jewish people at Mount Sinai, and the mitzvahs we do now, after Hashem gave us the Torah. 

The forefathers did the mitzvahs on their own volition, without Hashem commanding them. And while it is very commendable, it doesn't have the strength that comes with a direct commandment from Hashem. Hashem commanding us to do a mitzvah, not only tells us what Hashem wants us to do, but it also gives us the ability to effect, and infuse the physical object, time or place with which the mitzvah is being done, with G-dliness. 

When our forefathers did a mitzvah, it wasn't able to affect the physical, even though they might have used physical objects in the performance of a mitzvah, after they completed the mitzvah, there was no change in the status of the object. The G-dliness didn't permeate the object, it just went back to its original unholy state. 

For example, when Yaakov was working for Lavan, he was going to get paid in sheep. He made a deal with Lavan, that the sheep that would be born with certain markings, would be his payment. Yaakov then went and placed sticks with these markings, in the place where the sheep would mate. And because they would see the markings when they were mating, it would effect some of the lambs being born to have those markings. 

(Note: This teaches us that our thoughts and what we see at the time of conception, surely has an affect on the child.) 

The Zohar tells us, that Yaakov placing those sticks, affected the world, in the same way we do, when we put on Tefillin. However, after he was done, those sticks didn't retain the holiness of the mitzvah. 

At the giving of the Torah, Hashem gave us the ability to infuse the physical with G-dliness and raise its status permanently. So in a way, our mitzvahs are more powerful than those of our forefathers. 

On the other hand, the mitzvahs of our forefathers gives us the ability to do them to begin with. They are the ones who blazed the path that we tread on. As the saying goes, "The acts of our forefathers are a sign for their children." Meaning, that what they did is a sign for what we should do, and it also gives us the strength to do it, because they already did it, it is not a new path that we have to forge. 

In order for them to blaze the path for us, there had to be at least one mitzvah that would be like our mitzvahs, that can infuse a physical object with G-dliness, and that it would remain that way even after the mitzvah is completed. And this one mitzvah, being the same as ours, is what connects their mitzvahs to ours. Even though their mitzvahs only affected the spiritual realms, they had one mitzvah that affected the physical, therefore, they could be the trail blazers, and give us the ability to infuse the physical through our mitzvahs. 

We see the same idea with our prophets. Sometimes, when they received prophecy, Hashem would instruct them to do some physical action. Prophecy is a spiritual thing, why was it necessary to do a physical act? Because, since a prophecy is spiritual, it is possible that it would remain in the spiritual realms, and not be drawn down and affect the physical. By doing a physical act, the prophecy would be connected to the physical, and since it was already connected to the physical, it is certain that it will have its effect on the world. 

The one mitzvah that our forefathers did, that infused the physical with G-dliness, was the mitzvah of bris. The mitzvah of bris does two things. It infuses a physical - perhaps the most physical part of the body - with holiness, and the holiness remains there forever. As it says, "And My bris (covenant) will be in your flesh, for an everlasting bris (covenant)." So this mitzvah is the one where you clearly see the essential idea of mitzvahs, to infuse the physical with G-dliness. 

The mitzvah of bris has two parts to it. The first is a one time deal, the circumcision. The second part of it, is that he should be circumcised, and not uncircumcised. 

That is why the Rambam rules, that if one undoes his circumcision, he goes into the category of "One who rejects the covenant of Avraham our father." Because the bris isn't a one time event, rather it has to stay with him forever. Therefore, if he undoes it, he is rejecting the covenant. 

So we see two things. First, the mitzvah of bris is in the actual person. Unlike other mitzvahs, that while you may use a part of the body to do them, it is not physically changed by them, it just the facilitator of the mitzvah. On the other hand, the mitzvah of bris is in the body itself, and it changes it. 

Second, it is not a one time event, rather it stays with the person his entire life as a continuous mitzvah. 

How do we know that it is continuously a mitzvah? The Talmud tells us, that King David once entered the bath house, and getting ready, he was very bothered that he didn't have a mitzvah with him. However when he saw that he had a bris, he was comforted, because he realized that in fact, he had a mitzvah with him. He wouldn't have been comforted, if it wasn't a mitzvah anymore, so we have to conclude that he saw it as a mitzvah at that time. 

Of course, every mitzvah that you do with a part of the body affects it even after the mitzvah is completed, however that is only a elevation in refinement and holiness, the actual mitzvah doesn't remain. With a bris, on the other hand, the actual mitzvah remains with him, even after the initial act is completed. 

This will help us understand a difficulty Tosafos had on the Talmud, with the laws pertaining to a bris. The law is that a woman is not biblically obligated to have a bris done on her son (even though, it has been accepted by women, that if for some reason, no one else can arrange for a bris, they make sure it happens). The Talmud cites a verse to prove that it is in fact the law. 

Tosafos asks: Why does the Talmud need to cite a verse to prove this point? There is a rule, that women are not obligated to do mitzvahs that are set to a specific time. For example, Tefillin and tzitzit, being that their obligation is that they be worn only during daytime hours, women are not obligated to keep them. The mitzvah of bris has to be done during the daytime, we are not permitted to have a bris at night. It would follow, that a woman wouldn't be obligated to have a bris done to her son. So why the need for a verse? 

According to what was mentioned above, it will make sense. Being that there is an aspect of the mitzvah which is constant, that he should remain circumcised all his life and that he shouldn't be uncircumcised, one might think that a woman would be obligated. Therefore, the Talmud cites a verse to prove that, in fact, it is not the case. 

These special attributes that are found in the mitzvah of bris, that it is a change in the actual person, and that it remains forever, existed before the Torah was given as well. This is the reason that when Avraham wanted his servant, Eliezer, to take an oath, he said to him, "place your hand beneath my thigh," because it was where the only physical object of a mitzvah existed. 

And now we will understand why Avraham waited for Hashem to command him to do a bris, and why he didn't do it on his own, as he did all the rest of the mitzvahs. Because this is the one mitzvah that is similar to the mitzvahs given to us at the giving of the Torah, in that, they are able to permeate the physical with G-dliness. And in order to be able to affect the physical in that way, he needed Hashem's command, because it is only possible with Hashem's command. 

This clearly demonstrates how powerful our mitzvahs are. We have the power to fill the physical world with G-dliness permanently. Hashem gave us this ability when He gave us the Torah, and our forefathers blazed this path for us. So do as many mitzvahs as you can, and do them in the nicest way possible. If you do, you will fill the world with G-dliness, and that will surely bring Moshiach closer. May he come soon. 

We Should Take A Lesson From Avraham

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In this week's parsha, Noach, we are told of two generations, the generation of the flood (Dor Hamabul), in the time of Noach, and the generation of the dispersion (Dor Haflaga), in the time of Avraham, their sins and their punishment. 

The Mishnah in Pirkei Avos says, "There were ten generations from Noach to Avraham, to let us know how much patience (Hashem) has, because every generation was continuously angering (to Hashem), until Avraham came and received all their merit." 

If those ten generations were angering to Hashem, what merit did they have for Avraham to receive? 

Also, earlier in the same Mishnah it says, "There were ten generations from Adam until Noach, to let us know how much patience (Hashem) has, because every generation was continuously angering (to Hashem), until He brought upon them the water of the flood." 

Here it doesn't say that Noach received their merit, and it makes sense, because, what merit did they have? But if they did, why wouldn't Noach receive it? And when you contrast the beginning of the Mishnah with the end, Avraham received the merit, while Noach didn't. What was the difference between Avraham and Noach, that Avraham received it, yet Noach didn't? 

To understand this, we first have to understand the difference between the generation of the flood, which included and was the culmination of the ten generations from Adam until Noach, whose punishment was to be obliterated by the flood. and the generation of the dispersion, which included and was the culmination of the ten generations from Noach to Avraham, whose punishment was to be dispersed. 

When looking at their punishments, we see that they are opposites. When it comes to the punishment in this world, the generation of the flood had it worse, they were completely obliterated from the earth, while the generation of the dispersion were merely spread all over the world. On the other hand, when it comes to their punishment in the world to come, the generation of the dispersion has it worse, everyone agrees that they have no portion in the world to come, but with regards to the generation of the flood, there are differing opinions, the Mishnah and one opinion in the Zohar say, that they have no portion in the world to come, however there is another opinion in the Zohar that says, that they do have a portion in the world to come. Why are the punishments so different, they are diametric opposites? 

The punishment has to match the sin. By understanding the sin of the two generations, we will understand why they received the subsequent punishment. 

What was the sin of the generation of the dispersion? Our sages say, "They stretched out their hand against Hashem to have war with Him." Their whole mission in life, was that they shouldn't be dispersed. They said, "let's make for ourselves a name," meaning, that they should exist forever, so they started to build a city and a tower. The purpose of the city is that they should be together. A tower has two purposes, first, that even from the distance it can be seen as a city. Second, that on top of the tower there would be watchmen, to spot an enemy that wants to enter the city. 

So what was their great sin? The problem is that they made this goal their whole life, the purpose of their existence. But they didn't have a higher value, a spiritual reason for their existence, they totally cut G-d out of their lives, and focused only on their physical goal, to make for themselves a name. The problem with only having a physical goal, is that when something is threatening the goal, they will do anything to protect it, even if it means to stoop to a new low, doing things that are horrible, terrible and even unimaginable, irrespective of who gets hurt or what the fallout of their actions is. And for what? Just that they should be remembered in history. However, if they were to have a higher value, a spiritual reason, if their focus was on Hashem, they would not do anything that He doesn't want. 

You would think, that the people who were the survivors of the great flood, would see to it that it wouldn't be repeated. That they would evaluate the situation and the reason that the flood happened, the corruption, the robbery and the lawlessness, and they would realize the importance of having Hashem in their lives. But instead, they cut Hashem totally out of their lives, and focused on a physical shallow goal.  

The one saving grace that they had, was that they were united with love and friendship, as it says, "They were of one language and a singular cause." 

Since their sin was against Hashem, they couldn't have a portion in the world to come. However, since their sin wasn't against each other, there was love and friendship and there was no breakdown of society, there was no reason to obliterate them, so they were dispersed all over the world. In other words, since their sin wasn't in the physical, there was no reason to destroy them in the physical world. 

On the other hand, the generation of the flood's sin was not against Hashem, it was between man and his fellow. There was robbery, corruption and a complete breakdown of society. It couldn't continue on that way. Since their sin was between man and his fellow, in this world, they were obliterated, and since their sin wasn't against Hashem, there is an opinion that they do have a portion in the world to come. 

Of course, the actions that are between a person and Hashem also affect the physical world, because the whole purpose of creation is to fulfill Hashem's will. And the actions that are between a person and his fellow also effect above, because they are mitzvahs of Hashem. Nevertheless, what is between man and his fellow, primarily affects this world, and what is between man and Hashem, primarily affects the world to come. 

Now we will understand what merit the generation of the dispersion had. Since they were loving to each other and there was friendship, there was a lot of good being done, so there was a lot of merit. However, since they were in a battle against Hashem, they couldn't receive that merit. On the other hand, the generation of the flood had no merit to begin with. 

And now we will understand why Avraham received the merit while Noach did not. Avraham's work in this world, was to bring people closer to Hashem, through love and kindness. In doing so, all the merit that was being built up, was now released to him. 

This is similar to when a person who is not following in Hashem's ways, does good. Unfortunately he can't enjoy it, and because his merit is in the world, the negative forces get nourishment from them. However, when he does teshuva, all his merit is released from the negative forces and given to him. 

Why was it given to Avraham? Because he worked to bring the people closer to Hashem. On the other hand, Noach didn't work to bring the people closer to Hashem, therefore, even if there was some merit, he wouldn't have received it. 

What possible merit did the generation of the flood have, that Noach didn't receive? According to the opinion that they do have a portion in the world to come, it is because they did teshuva when the flood waters began to rise, and that is the merit they had. 

Another reason that the generation of the flood had a worse punishment in this world. Is because, when someone does something against his fellow, he is not forgiven until he corrects the wrong and/or asks for forgiveness from the one who he sinned against, and that person forgives him. And being that the generation of the flood didn't obtain forgiveness from the ones that they hurt, they were punished.

You may ask: According to the second opinion in the Zohar, the generation of the flood did teshuva when the flood began, Hashem forgave them and they receive a portion in the world to come. How can Hashem forgive them for sins against people, if they didn't ask them for forgiveness?

There are two things parts to a sin against a fellow. First is the fact that he hurt his fellow, and for that he has to ask him or her for forgiveness personally. Second, when one sins against a fellow, he is also sinning against Hashem. And for the part that is against Hashem, He could forgive him.

So if he tries to obtain forgiveness from the one he hurt and he really means it, and although he tried several times, he won't forgive him. Or in a case, that when he realized that he has done wrong by his fellow, the fellow isn't anywhere that he can ask him for forgiveness, either because he passed away or he can't be found. Then if he asks with a true heart, Hashem will forgive him, but that is only in the spiritual realms, in the physical world it doesn't help.

So perhaps when the flood began, they finally saw the error of their ways, and asked for forgiveness with all of their hearts. It was impossible to find the people they wronged at that time, so Hashem forgave them. But being that in the physical world, they were not forgiven, they were still punished.

The lesson here is, that it is not enough to be righteous for yourself, but it is important to be like our forefather Avraham, and bring our Jewish brothers and sisters closer to Hashem, with love and kindness. And if we do, we will reveal the good that is waiting to be released into the world. And we, together with the ones we bring closer to Hashem, will be able to finish the work of our ancestors, which is also waiting to be completed. Only we, the last generation, can complete what they started, and when we do, we will merit to see the coming of Moshiach. May he come soon. 

A Jewish Woman Is A True Blessing

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Parshas Bereishis is not only the first parsha of the Torah, it is also the first parsha of the year. Following all the holidays, we leave the sanctity and closeness to Hashem of the holidays, and enter the mundane days of the year. There is a Chassidic tradition to announce after Simchas Torah, "V'Yaakov halach l'darko," which means, "And Yaakov went on his way." "Yaakov" is the Jewish people, the "way" is the continuation of our mission to make this world into a home for Hashem. The holidays provided the rejuvenation and the spiritual fuel needed to accomplish the mission in the dark and physical world. 

There is a Chassidic expression, "The way you set yourself up on Shabbos Bereishis, so goes the whole year." So we can understand, that Shabbos Bereishis is super important to our mission transforming the world, and it is pivotal in taking the energy of the holidays and applying it to our service to Hashem all year round. 

Being that we read parshas Bereishis on this Shabbos, there must be messages here to us, to set the foundation and the tone for a meaningful and productive year. 

In parshas Bereishis we read about the first sin that was committed, eating from the tree of knowledge. 

From the Midrash we know, that the prohibition of eating from the tree of knowledge, was to end after three hours. Daylight is divided into twelve hours, in the ninth hour Hashem commanded Adam not to eat from the tree, and as the twelfth hour on that day, which was Friday, was to come to an end, it would be Shabbos and the prohibition would be over. 

It begs the question: Adam was the holiest and greatest of all men, Hashem Himself formed him. Couldn't he contain himself for three hours? And even though there are reasons given, explaining why he had to eat from the tree and the benefits that we have because of it, the simple fact is that the prohibition was for three hours, and he couldn't resist the temptation. Why not? (It wasn't even chocolate.) 

The one and only purpose of the evil inclination, is to get a person to go against Hashem's will, either by committing a sin or by getting him or her not to do a mitzvah. 

Therefore, the more necessary it is for the mitzvah to get done, whether for the person, for the place or for the time, the more the evil inclination tries to stop it from getting done. 

This is why we find, that sometimes it is a struggle to do the simplest mitzvah, and when you think about it, it doesn't make sense to you, "Why am I struggling with this?" It is because it's so important that you do the mitzvah, that the evil inclination puts in extra effort to make it difficult for you. 

The Talmud has a discussion based on the question, "What (mitzvah) was your father most careful with?" Since every one of us has a mitzvah that we specifically were created to fulfill more than any other. And because it is so important for you to do that mitzvah, the evil inclination makes it hardest for you to do, even if it is the smallest and simplest thing. 

This is how you can figure out what mitzvah is most important for you to do. The thing you struggle with most, that is probably your mitzvah. And it doesn't have to be one of the 613 biblical commandments, it could be a rabbinical enactment or even a tradition, it is all Hashem's will, and it could be the thing that you were sent here to do. 

This is also one of the explanations of the adage of our sages, "Whoever is greater than his fellow, his (evil) inclination is greater." Because he is greater, his mitzvahs are more powerful, therefore, the evil inclination puts up a greater fight. 

Another explanation is, that in order that there should be true free choice, there has to be a balance between the forces of good and the forces of evil. So when a person is given a great soul, great abilities and an important mission, he is given a powerful evil inclination and therefore, greater challenges. 

Now we will understand why Adam couldn't withstand the temptation. Since he was the greatest man to ever live, formed by Hashem, and because his actions would have the greatest impact, effecting all the generations, until the present one, we can only imagine how powerful the evil inclination was, and how much effort he put into getting Adam to stumble. He came in the form of a snake, and simply wouldn't give up until Adam ate from the tree. 

When Hashem wanted to give the Torah to the Jewish people, He said to Moshe, "So shall you say to the house of Yaakov (the women), and speak to the children of Israel (the men)." 

Why were the women to be told first? So that the the situation that happened with Chava, wouldn't repeat itself. She didn't hear the commandment not to eat from the tree of knowledge directly from Hashem, and therefore, she was able to make the mistake of telling the snake, that "it shouldn't be touched," which Hashem didn't say, and that led to eating from the tree. Had Chava, who was also formed by Hashem, as it says, "And He built the tzela (from the side of Adam)," been told directly from Hashem not to eat from the tree, she certainly wouldn't have eaten from the tree, and what more, she would have made sure that Adam would not as well. 

Now that Hashem was giving us the Torah, He made sure that the women were first, that way it is certain that it would be kept, and they would use their womanly wisdom, to make sure that their husbands and children do the same. 

So the lesson here is, since we should strive to make our homes into a "small Beis Hamikdash," a place of Torah and mitzvahs, and a place where Hashem will feel at home, therefore, the importance of the Jewish woman, the backbone of the home, can't be stressed enough. If the wife is in, the whole home will be a place where Hashem will feel at home. 

So every husband should put in the effort to connect with his wife with understanding and in a peaceful way and strive to be on the same page, that the home will be a Torah home. 

If you are on the same page, she will surely be a "help" to you. And she will use her womanly wisdom, as the Talmud tells us, "An extra wisdom was given to the woman," to influence the whole home, including the children and the husband, to follow in the ways of Hashem, and the home will certainly be a "small Beis Hamikdash." 

I am blessed to see this in my home. Were it not for my wife Dina, I don't know if I would be half the man I have become. She knows just how to get me to be a better father, to learn more Torah and be a better person. She is always pushing us to be better and to do more. And she simply won't tolerate anything that is inappropriate. A Jewish woman is a true blessing. 

This is also the meaning of the wedding blessing, said under the chupa and at Sheva Brachos. We ask Hashem to make the bride and groom joyous, "as You made joyous, those you formed (Adam and Chava) in Gan Eden, mikedem (back then) ."

Why does it say "mikedem," isn't it obvious that it happened back then?

Rather mikedem refers to the time of Gan Eden - back then, the way they were in the beginning, before they ate from the tree.

If your home will be a small Beis Hamikdash, we will certainly merit to see the third Beis Hamikdash, and experience the Garden of Eden, the way Adam and Chava experienced it, before the sin, with the coming of Moshiach. The time has come. 

Dedicated to my wife Dina who is amazing and the reason that I am alive and the reason that I coined the phrase, "womanly wisdom."