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PARSHAT RE'AYDespite its cardinal importance, the city of Jerusalem is never mentioned explicitly anywhere in Chumash. Nevertheless, in Parshat Re'ay we find the roots of the Biblical concept of the 'city of Jerusalem. In the following shiur, we uncover those roots in an attempt to better understand the phrase: "ha'makom asher yivchar Hashem" [the site (for the Temple) that God will choose] - a phrase which is repeated numerous times at a very key section of Sefer Devarim.INTRODUCTION When we speak of Jerusalem, we usually relate to either one of its two aspects: a) its geographic location b) its function as the national center of the Jewish Nation.
Even though Chumash never mentions its specific name or its precise location, we will show how its underlying purpose - i.e. a national center for the Jewish Nation - unfolds as a fundamental theme in Sefer Devarim.
Recall from our introductory shiur on Sefer Devarim that the main speech of Sefer Devarim (chaps. 5-26) discusses primarily the mitzvot that Bnei Yisrael must keep when they enter the land (see 6:1). This speech divides neatly into two distinct sections:
The MITZVAH section, we explained, contains primarily mitzvot and repeated reminders ("tochaychot") regarding the proper ATTITUDE towards God ("ahavat Hashem"/ e.g. 6:5,10:12,11:22), while the CHUKIM & MISHPATIM section contains the more PRACTICAL laws that Bnei Yisrael must keep when setting up their nation in the Land. HA'MAKOM ASHER YIVCHAR HASHEM
Let's read the opening psukim of the CHUKIM & MISHPATIM section, noting the progression of the commandments and the development of its main topic:
Note that the first commandment - to destroy all places of idol worship in order to eradicate the NAMES of other gods from your land - serves as a 'pre-requisite' for the commandments that follow: to establish a central SITE IN WHICH GOD'S NAME WILL DWELL. Thus, the primary topic of this opening parsha is Bnei Yisrael's obligation to transform Eretz Canaan into a land in which God's Name (i.e. reputation) becomes known. This is accomplished not only by ridding the land of the names of OTHER gods (12:2-3), but also by establishing a national religious center - i.e. HAMAKOM ASHER YIVCHAR HASHEM L'SHAKEYN SHMO SHAM - a vehicle through which this goal can be realized.
A RECURRING THEME
First and foremost, every individual is obligated to make a pilgrimage to the site on the three agricultural holidays ("aliyah l'regel" / chapter 16). Moreover, he must go to this site each time that he wishes to bring a voluntary offering ("korban n'dava") or is obligated to bring an atonement offering ("korban chovah"). The farmer must bring there not only his first fruits ("bikurim"), but also 10% of his harvest to eat and share at this site ("maaser sheni"). Likewise, the shepherd must bring not only the first born animals ("bchor"), but also 10% of his entire flock ("maaser b'heyma")! Furthermore, the Supreme Court, for all judicial and halachic judgement, is located at this site. Thus, this site - HAMAKOM ASHER YIVCHAR HASHEM - is much more than a location to bring "korbanot". It unfolds as the National Center of the Jewish people.
What is the purpose of this center? How does it function? This center becomes more than a site to offer korbanot. It also serves as a center for justice, judgement, Torah education, and culture, as well as a place of national gathering. Not only is this site to become a national center, it also serves to enhance the spirituality of each individual, as explained in the mitzvah of "maaser sheni": "You shall set aside every year a tenth of the yield of your field. And you should eat this tithe in the presence of your Lord "baMakom asher yivchar Hashem l'shakeyn shmo sham"... IN ORDER THAT YOU LEARN TO FEAR GOD forever..." (14:22)Why should simply 'eating food' at this site cause one to fear God? To understand why, we must conjecture as to how this site was to develop. THE SITE / THE TEMPLE / AND JERUSALEM
Clearly, the Bet Ha'Mikdash [Temple] was to become the focal point of this national center. Even though Sefer Devarim does not mention this explicitly, it is implicit, for the Torah commands us to bring our "korbanot" there. These are obviously the same korbanot as described in Sefer Vayikra.
JERUSALEM / SEEK AND FIND God will only show us the site if WE look for it. This 'hide and seek' type relationship is reflective of every Divine encounter. To find God, man must SEARCH for Him. According to these psukim in Parshat Re'ay, this principle applies to the nation in same manner as it applies to the individual. [As we say in the daily Ashrei: "karov Hashem l'chol kor'av" - God is close to those who call out to Him.] When Am Yisrael as a nation, begins a serious search for God, then God show them the proper location. The generation of Yehoshua did not succeed in establishing the permanent Mikdash after conquering the Land. Instead, they erected the temporary structure, the Mishkan, in Shilo. There it remained, quite neglected, during the entire time period of the Judges. When the city of Shilo was destroyed by the Phlishtim (during the time of Eli / see Shmuel chapters 4-6) both the Mishkan and the "aron" wandered from site to site. It was only in the time period of David ha'melech that Bnei Yisrael actively aspired to build the Mikdash. When David became king, one of his first acts was to gather the nation in order to bring the "aron" (the holy ark) to the capital city. Note carefully how David describes his plan to the nation: "David said to the entire congregation of Israel: If you approve, and this is from God (the events of David's rise to power), let us go forward and invite all our brethren in the land of Israel, together with the KOHANIM and LEVIIM and gather together, IN ORDER TO BRING BACK to us God's HOLY ARK - 'ki lo DRASH'NU'HU b'ymei Shaul' - for during the time of Shaul WE DID NOT SEEK IT" (I Divrei Hayamim 13:2-3)[Note the use of the shoresh "d.r.sh." here and in Devarim 12:5] David Ha'melech notes that during the generation of Shaul, the "aron" was neglected at the national level. To King David, bringing the "aron" to Yerushalayim is the highest national priority. After the "aron" finally settles in his capital city, David's next request is to build a permanent house for the "aron", i.e. the Bet Ha'Mikdash: "When the King was settled in his palace and God has granted him safety from his enemies [he'niach lo m'kol oyvav m'saviv], the King said to Natan the prophet: Here I am dwelling in a HOUSE of cedar wood, while the 'aron' is dwelling only in a TENT!" (II Shmuel 7:1-2)[Note again the textual parallel to Devarim 12:10-11] Even though the Temple itself was only built in the next generation (by his son Shlomo), its precise site was already designated in David's own lifetime (see I Divrei Ha'yamim 22:1 and context.) At that time, Har Ha'Moriah, the site of "Akeidat Yitzchak", was chosen to be the permanent location of the Temple for all times (see II Divrei Ha'yamim 3:1 and ibid).
JERUSALEM TODAY "For Jerusalem will be called the city of Truth ("ir ha'emet"), and the mountain of the Lord of Hosts -"har ha'Kodesh" (see Zecharya 8:3). "For out of Zion will come forth Torah and the word of the Lord from Jerusalem" (see Isaiah 2:3).Today, be it for halachic, technical, or political reasons, we are not permitted to rebuild the Bet HaMikdash. Until the proper time comes, this aspiration remains our national dream and an everlasting prayer. Nonetheless, to rebuild the city of Jerusalem as our National Center - a city of Truth, Justice, and Sanctity, the unified capital of the Jewish people - is not only permitted, it is our duty. In our own generation, God has opened for us a historic opportunity. Reaching this goal has become our national responsibility.
For more articles by Rav Menachem Leibtag, visit his web site, www.tanach.org
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