The Midrash Eichah (Pesicha 24) relates that on the night of Tisha B’Av, Avraham Avinu enters the Beis HaMikdash. HaKadosh Baruch Hu grabs Avraham Avinu with His “right hand” and exclaims, “What is my Yedidi (friend) doing in My home, the Beis HaMikdash?” Avraham Avinu responds, “I am here in search for my children. Where are they?”
The Meforshim ponder the “Shakla V’Taria” (the back-and-forth discussion) between Hashem Yisborach and Avraham Avinu. What was Hashem’s question, “Mah L’Yedidi B’Beysi?” And what was Avraham’s response, “Banai Heychan Heym?” And why does Hashem call him here and now “Yedidi?” [see Sefer Binah L’Itim, quoted in Sefer Tzion Tvorri from HaGaon R. Chaim Ginsburg, Chapter 56, for a discussion about this]
I think we can offer another explanation in the interpretation of the discussion between Hashem and Avraham Avinu. Avraham, the devoted “father” of Klal Yisroel comes on a mission to beckon on behalf of Klal Yisroel that they be spared the calamities of the Churban destined to take place on this night of Tisha B’Av. HaKadosh Baruch Hu grabs Avraham Avinu with His “right hand” – an analogy used commonly for Hashem’s protection of Klal Yisroel with strength and mercy. As we say in Az Yashir, “Y’Mincha Hashem Nedori B’Koach” – and exclaims “Mah Le’Yedidi B’Bayse” - Avraham, true you are my Yedid, but you have no “protection” here, no clout for your cause as being a Yedid to thwart the destruction of the Bayis.
“Yedid” is the “title” that Avraham Avinu earns and receives at the time of doing his Bris. As we say in the bracha made by a Bris, “Asher Kidesh Yedid MiBeten,” which according to most Rishonim refers to Avraham Avinu [see Tosafos]. The reason for this – why the title Yedid is granted to Avraham over his making his Bris Milah – is because a Bris is a pact and a union made between two endearing friends and friendly parties.
And so, Hashem exclaims here to Avraham, that your “Yedidus” (entering into a pact and treaty with me) isn’t going to protect Klal Yisroel, for they sinned against Me and thus broke the Bris (treaty) by transgressing the three cardinal sins (Avodah Zarah, Shfichas Domim, and Giluy Arayos), which are tenets of our treaty and kesher [see Hoshea 6:7 and they were like Adam who transgressed the treaty and as the Midrash above states that the angels prosecuted saying, “Hufar Bris Avraham…”]
Avraham Avinu as do all the Avos ibid. respond “V’lo Terachem Al Banay,” that I did not come with the Yedidus to claim amnesty for Klal Yisroel, but rather I come with a different strategy and defense, and that is, “Banay Heychan Heym,” that they are my children, Bnai Avraham Yitzchok, and Yaacov, and so they deserve mercy to be spared.
The pasuk states, “Only in your forefathers has Hashem desired to love them and so he chose in their children after them – in you – from all other nations (Devarim 10:15).” R. Yerucham explains that here in this pasuk it is revealed the basis for the love and relationship that Hashem has with Klal Yisroel and that is “they are the sons of the Patriarchs,” the Avos, thus giving them the “genetic make-up” and the Maalos and Middos of their Avos in Chesed and Hatavah, that they are Rachmonim, Byshonim, and Gomlei Chasadim and so Avraham Avinu beseeches Hashem “Bonai Heychon Hem – these are my Bonai that you love. And for this they should be protected and spared for even if they sin they nevertheless remain Bonai.
It is noteworthy that the first Bais HaMikdash that was destroyed because of the three cardinal sins nevertheless was returned to us after seventy years – a short period in history. The second Bais HaMikdash which was destroyed because of Sinas Chinam – the antithesis of Chesed and Hatava the Middos of “Bonai” Hecham Hem – is still not returned to us two thousand years later…
The Meforshim expound on the reason why Sinas Chinam is so terrible a “Chisron” that causes Churban HaBayis more so than anything else. Many explain because of the essential components of the Bais HaMikdash is the ability to unite Klal Yisroel, especially by the Regolim, as the pasuk states, “B’voi Kol Yisroel L’roes Ponai.
I believe this is the explanation to what Chazal meant when teaching that one of the miracles in the Mikdash was Omdim Tzefufin U’Mishtachavim Revochim. The question must be asked if a miracle is to be needed and granted why not already make them Omdim Revochim – that they should be comfortable and even stand spaciously. Why did they need to stand Tzafuf and only when they bowed they were Revochim and then there was plenty of room?
We can answer with the above – that it was actually the goal and intent that they the Yiddin should stand together – “Tzafuf” in close proximity … and only then could they bow spaciously, for where there is togetherness there is room for all… Thus the miracle wasn’t the result of Mishtachavim Revochim that they bowed with plenty of room, but more so that the Yiddin were Omdim Tzefufin – so close together…
This was due to the Koach of the Bais HaMikdash that all of Klal Yisroel should stand together to the point that no one ever said “Tzar Li Hamakim” and so when the Achdus was shattered, so went the Bais HaMikdash and it collapsed.
According to the above discussion, I would like to present another thought and explanation why Sinas Chinam was more detrimental and a bigger catalyst for the Churban HaBayis more than anything else. For the Bais HaMikdash represents the “union” between Hashem and Klal Yisroel – just as a house represents the marriage between two people. Violations in the vows of the marriage can be overlooked and forgiven when there is Ahavah. But once the Ahavah is lost the “home” is no longer – even if physically the house stands.
The three Aveiros Chamuros were indeed a breach in the “vows of the Bris Nisuin” with HaKadosh Baruch Hu – it needed repentance and repair. Seventy years of Galus achieved that objective – the tikkun for those Aveiras. Sinas Chinam, though, ruins the underlying base of Ahavah of “why” Hashem loves us in the first place once the Ahavah is lost, so to speak. The result is the destruction of the home.
Chazal tell us (Midrash Bereishis Rabbah 99) that all the Shevatim longed that the Bais HaMikdash should be built in their lot of the land in Eretz Yisroel. Hashem turned them all down with the reason that all the Shevatim were involved in Mechiras Yosef, and so Binyomin was chosen to host the Bais HaMikdash in his Chelek, for he alone from all the brothers was not involved in Mechiras Yosef.
The Sifrei (Vezos Ha’Beracha) “adds” that the choice to give Binyomin the zechus of having the Bais HaMikdosh on his land and not the other Shevatim was because by selling Yosef they showed a lack of “Rachmonis” [for Yosef]. The Bais HaMikdash is a place where Rachmonus is essential – for if not for Rachmonis, how can Hashem “forgive” all the Aveiros of Klal Yisroel?
Two lessons are to be derived from these Chazal: The first is that the sins of Klal Yisroel are not a problem for the Bais HaMikdash. They will be forgiven by Hashem. But a lack of Rachmonis – that is a big roadblock in the building of the Bais HaMikdosh. The second lesson is that Binyomin receives the right to host the Bais HaMikdash because he was free of Sinas Chinam. Why don’t Chazal state the reason for building the Bais HaMikdash in Binyomin’s lot because Har HaMoriah is there and it is on Har HaMoriah that the Akeidah was done? The answer is that the Akeidah still isn’t the reason for having the “home” of Hashem amongst his Klal Yisroel. “Yedid Hashem” – Bris or Akeidah – isn’t “Chasnus” – it’s “Yedidus” Rachmonim, Bishonim, and Gomlei Chasadim is a reason for having the Bais HaMikdash, the home amongst us, for those are the tenets and bases of Chasnus and Ahavah which is symbolized by building the home, the Bais HaMikdash.
We ask Hashem to rebuild the “home” – the Bais HaMikdash – the key is to be Mechazek the Ahavah that Hashem has for us. The Middos and Maalos of Bnei Yisroel that we are Rachmonim, Bishonim, and being Gomlei Chasadim. We must seek out new and more acts of Chesed. For example, a good word to a brokenhearted individual, visiting the sick, helping someone who has trouble finding a Shidduch, and strengthening the Achdus in general, and so we will merit the Geulah and Binyan HaBayis…
Chazal in Midrash Yalkut Shemoni (Yeshaya 60:60) state that when Moshiach will come he will ascend to the top of the roof of the Bais HaMikdash and call out, “ ‘Anavim/Humble ones’, the time of your Redemption has come.” The question is: why is this title and attribute of humility emphasized more than any other? Based on what we said above, we can answer that humility is the basis of Ahavas Chaveirim and Achdus, and as R. Itzele Blazer (Nesivos Ohr, 58:1) writes, humility is the Shoresh-root of not being “Makpid” – which leads to being Maavir Al HaMiddos and is the formula for Achdus. And thus writes the Alter from Kelm (Chochmah U’Mussar, Vol. I, Ch. 6) humility brings about “Rachmanus,” and so in the zechus of us being Anavim which in turn would testify and guarantee our Shlaimus in Achdus we will merit the Geulah and the rebuilding of the Bais HaMikdash.