There are two types of practices that we have in order to help us recall the Beit Hamikdash. The more well-known of these two categories is the "zecher l'churban" – practices that are intended to have us recall the destruction of the Beit Hamikdash. The other is known as "zecher l'mikdash" – practices that are intended to recall religious life in the Beit Hamikdash. Contrary to widespread misconception, “zecher l’churban” and “zecher l’mikdash” are two completely independent concepts.

We learn the importance of observing zecher l'mikdash practices from the verse, "For I shall restore your health and heal your wounds, says Hashem. For they have called you an outcast, saying: This is Zion whom no one seeks."[1] Our sages teach us that that we are to "seek Zion" by remembering her through the performance of certain mitzvot as they were performed in the Beit Hamikdash.[2]

Among the more prominent zecher l'mikdash practices nowadays is the shaking of the lulav and etrog on all seven days of Sukkot. According to Torah law, the mitzva of shaking the lulav and etrog applies only on the first day of Sukkot. It is only in the Beit Hamikdash that there was a requirement to shake the lulav and etrog every day of sukkot. The rabbis, however, decreed that everyone, everywhere, should shake the lulav and etrog every day of sukkot, a practice that continues to this day, zecher l’mikdash.[3] So too, circling the Bima in the synagogue on every day of sukkot (and seven times on Hoshana Rabba), as well as the festive Simchat Beit Hashoeva celebrations that are common on Sukkot, are also done zecher l’mikdash.

According to some authorities, the only reason that a Chanuka menorah is lit in a synagogue is zecher l’mikdash.[4] This is because the only place where there is a mitzva to light the menora is in one’s home. In fact, lighting the menora in any other place besides one’s home may very well be a bracha levatala, and no mitzva is fulfilled by such lighting.[5] One will also notice that in the synagogue, the menora is placed on the southern wall, just as it was in the Beit Hamikdash.[6] Furthermore, the widespread custom of lighting the menora in the synagogue in the morning is certainly zecher l’mikdash, as there is no daytime lighting at home.[7]

There are a number of zecher l'mikdash practices that are done on Pesach, as well. For example, there is a Talmudic dispute as to whether the matza and marror at the Seder are to be eaten separately or together at once.[8] Although we essentially follow the opinion that they are to be eaten separately, we nevertheless eat an additional serving of matza and marror together, as a sandwich. Before doing so, we recite the passage "zecher l'mikdash k'hillel" which recalls the view of Hillel who was of the opinion that matza and marror were eaten together as a sandwich in the Beit Hamikdash.^[9] There is even a view that the “mitzva” of marror at the Seder is more of a zecher l'mikdash practice rather than an outright halachic obligation.^[10]

There is an opinion that since the sefirat ha’omer count is a mitzva that can only be fully performed in the Beit Hamikdash, the only reason we continue to perform it nowadays is essentially for zecher l'mikdash.[11] There is also the view of Rabbeinu Yerucham who holds that counting the days of sefirat ha’omer is a Torah requirement even today, while counting the weeks is a zecher l’mikdash. So too, hafrashat challah is a mitzva that only truly applies in the land of Israel. Nevertheless, it is practiced in all places as a zecher l'mikdash.

Even the daily recitation of the Birkat Kohanim in Israel, along with the custom for Leviim to wash the hands of the kohanim are zecher l'mikdash. In fact, some Kohanim and Leviim have the custom to say “zecher l’mikdash” when the Kohen’s hands are washed.[12] All of these things are intended to give us a taste and longing for religious life as it was in the Beit Hamikdash.

One will notice that the term zecher l’mikdash can also refer to customs of Eretz Yisrael, in general, and not only customs that were exclusive to the Beit Hamikdash, in particular. There are a number of other examples of zecher l'mikdash practices, as well. In fact, Rav Eliyahu David Rabinowitz Teomim, known as “The Aderet,” wrote a comprehensive work called “Zecher L’mikdash” where the topic and all its applications are discussed at great length.

As mentioned earlier, zecher l'mikdash customs should not be confused with zecher l'churban ones. Zecher l'churban practices are intended to be solemn and mournful, while zecher l'mikdash practices are meant to be educational, inspirational, and exciting. Doing things that are zecher l’mikdash is intended to ignite within us a yearning to once again return to those days. We are taught that whenever we recall the Beit Hamikdash we bring honor to it.[13]

[1] Yirmiyahu 30:17.

[2] Sukkot 41a.

[3] Rosh Hashana 30a; Rambam, Hilchot Lulav 7:13-15. According to the Rambam (in his commentary to the Mishna 3:10), the requirement to shake the lulav and etrog every day of Sukkot applied in all of ancient Jerusalem, merely in the Beit Hamidkash. In deference to this view, many individuals make the effort to go to the Old City of Jerusalem on Chol Hamo’ed sukkot in order to shake the lulav and etrog again and possibly earn a biblical mitzva for doing so. For more on this see: Bikurei Yaakov 658:1; Harerei Kedem 139; Nefesh Harav p. 219. See also Tzitz Eliezer 10:2:10.

[4] Kol Bo 44; Beit Yosef, OC 671.

[5] See my “Da’at V’din” Chanuka: Public Menora Lightings for more on this.

[6] Terumat Hadeshen 104; Mishna Berura 671:40.

[7] There is a difference of opinion whether the menorah in the Beit Hamikdash was lit in the morning as well, or only in the evening. The custom of lighting the menorah in the synagogue in the morning follows the Rambam’s view that the menorah was lit in the Beit Hamikdash at night, and then again in the morning. See Rambam, Hilchot Temidim U’mussafin 3:10, 12.

[8] Pesachim 115a.

[9] OC 475:1.

[10] Shulchan Aruch Harav 475:15.

[11] Menachot 66a.

[12] Heard from Howie Bryks. As he says, “Growing up in Brooklyn, I davened in Rabbi Avigdor Miller’s shul. He was a Kohen, and I would occasionally get to wash his hands before Birkat Kohanim. He always pronounced “zecher l’mikdash” as his hands were being washed...other shuls have also adopted the custom.”

[13] Sukka 41a.