[Par-lite] Parshat Re'ay - shiur #1

[Menachem Leibtag]

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        THE TANACH STUDY CENTER [http://www.tanach.org]
		In Memory of Rabbi Abraham Leibtag
	Shiurim in Chumash & Navi by Menachem Leibtag
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*****

PARSHAT RE'AY

	To our surprise, the city of Jerusalem (by that
name) is never mentioned in Chumash.  However, the
underlying concept of that eternal city does emerge as a
major theme in Parshat Re’ay. 
	In the following shiur, we uncover the
'foundations of the city of Jerusalem' in our study of
the Torah's repeated use of the phrase: "ha'makom asher
yivchar Hashem" [lit. the site that God will choose],
and its thematic significance within the laws 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 informs us in regard
to its precise location, its function as a 'national
center' for the Jewish Nation unfolds as a primary theme
in Sefer Devarim. 
	To understand how and why, we must begin our
shiur by returning to our analysis of the CHUKIM &
MISHPATIM section of the main speech of Sefer Devarim.

	Recall from our introductory shiur how Sefer
Devarim includes a lengthy speech delivered by Moshe
Rabeinu to Bnei Yisrael (chaps. 5-26) where he reviews
the laws that Bnei Yisrael must keep when they enter the
land.  That speech divides neatly into two distinct
sections:
	I - "ha'MITZVA" (6:4 - 11:31) 
	II- "ha'CHUKIM v'ha'MISHPATIM (12:1 - 26:19)

	The MITZVAH section, we explained, focused on
the proper attitude towards God - such as the mitzvah of
"ahavat Hashem" (see 6:5,10:12,11:22), while the CHUKIM
& MISHPATIM section focused on the actual mitzvot that
Bnei Yisrael must keep when setting up their nation in
the Land - laws that will help transform them into a
"goy kadosh" [a holy nation].  (See Shmot 19:5-6 &
Devarim 5:1-2 & 26:16-19.) 
	These 'practical laws' begin in Parshat Re'ay
(see 12:1) and continue all the way until the laws of
"bikurim" in Parshat Ki-tavo (see 26:1-15).  As this
section is the Torah's largest corpus of laws, not only
is its content important, but even more so, its manner
of presentation, and especially its first topic. 
    We begin our shiur by showing how (and why) the
concept of "ha''makom asher yivchar Hashem" emerges as
it opening topic.  

HA'MAKOM ASHER YIVCHAR HASHEM 
	Let's read the opening psukim of the CHUKIM &
MISHPATIM section, noting the progression of topic:

[introductory pasuk]
"THESE are the 'chukim & mishpatim' which you must
observe in the LAND WHICH HASHEM IS GIVING YOU... :

[first law - to rid the land of idol worship]
	 *	You must totally destroy all the sites
where the nations worshiped their idols... on the high
hills and mountains... you must ERADICATE THEIR NAMES
from this place. 

[second law - where to worship your God]	
	 *	DO NOT WORSHIP YOUR GOD IN THIS MANNER
(in multiple places of worship/ read carefully!).
	 *	Rather, at the SITE WHICH GOD WILL
CHOOSE - HA'MAKOM ASHER YIVCHAR HASHEM - amongst all
your tribes, - LASUM ET SHMO SHAM; -
	     	"l'shichno ti'DRSHU u'ba'ta shama" 

[misc. laws re: this 'place' to worship God]
 	* THERE you must bring all of your offerings and
tithes etc. Eat and rejoice there in front of your
Lord... 
	 *	... After you cross the Jordan and enter
the Land and find rest from your enemies and enjoy
security, then - HA'MAKOM ASHER YIVCHAR HASHEM L'SHAKEYN
SHMO SHAM - bring THERE everything I command...
	 *	Be careful not to offer your sacrifices
anywhere that you want, rather at HA'MAKOM ASHER YIVCHAR
HASHEM, only THERE may you bring your offerings... 
	
(see 12:1-14) 

    As you review these psukim, note how the opening
commandment [to destroy all places of idol worship]
serves as a 'pre-requisite' for the primary commandment
that follows -i.e. to establish a central 'SITE IN WHICH
GOD'S NAME WILL DWELL'.
	Note as well how the Hebrew word "shem"
[name/reputation] also ties both of these topics
together.  First Am Yisrael must eradicate the 'names of
the other gods' from the land; afterward they must
establish instead a place for 'His Name' to dwell.  
    In relation to the framework of the main speech,
this opening commandment is quite appropriate, for Bnei
Yisrael are about to enter and conquer the Promised Land
in order to establish God's special nation.  This first
obligation - to transform Eretz Canaan from a place of
idol worship into a land in which God's Name (i.e. His
reputation) becomes known - is accomplished by first
ridding the land from 'the names of OTHER gods'
(12:2-3), and then by establishing a national religious
center – which Sefer Devarim refers to as "ha'MAKOM
asher yichar Hashem l'shakein SHMO sham". 
	
A RECURRING THEME
	As you continue your study of Parshat Re'ay,
note how often the phrase - HAMAKOM ASHER YIVCHAR HASHEM
is repeated.  Not only several times in the opening
"parshia" (i.e. chapter 12),  but also some twenty times
throughout the entire CHUKIM & MISHPATIM section of the
main speech (chapters 12-26)!  As illustrated in the
following table, not only is it the FIRST topic of this
section, it also develops as a recurring theme.
	The table below summarizes each mention of the
phrase "ha'makom asher yivchar Hashem" together with its
related topic:

PEREK/:pasuk 			TOPIC
===========			=====
12:5,11,14,18,21,26  	The place to bring all
"korbanot"
14:23,24,25			The place to eat "maaser
sheni" [tithes]
15:20				The place to eat the
'first-born' animal
16:2,6,7,11,15,16  	The site for "aliya l'regel" on
the holidays
17:8,10				The seat of the Supreme
Court
18:6					The service of
the Leviim
26:2					The place to
bring one's "bikurim" [first fruits]

A NATIONAL CENTER
	A quick glance at this table immediately shows
that the purpose of this site is not only to offer
'korbanot'; rather it emerges as a National Religious
Center.  These various mitzvot (as summarized in the
above table) facilitate the establishment of this
center.  Note as well how often every person must visit
this site!
	First and foremost, every individual is
obligated to make a pilgrimage to the site on the three
agricultural holidays ("aliyah l'regel" / see chapter
16), and whenever he offers a "korban" (be it "n'dava"
[voluntary] or "chovah" [obligatory]).
	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 halachik judgment is to be located at this
site.
	Should the people of Israel follow these
numerous laws concerning HAMAKOM ASHER YIVCHAR HASHEM -
this site would greatly facilitate the development of Am
Yisrael as God's special nation.  The establishment of
this center, and the obligation of every individual to
frequent this site, ensures the unity of the people and
of the religion.  
[Without such a center, within several generations it
would be more likely that we would find twelve different
religions rather than twelve tribes.]
 
	This site would also become a center justice,
judgment, Torah education, and culture - enhancing the
spirituality not only of the nation, but also of each
individual who would come to viist.

MAASER SHENI
	To support this point, let's take a closer look
at the mitzvah of "maaser sheni", as described in
chapter 14:
"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)

	In other words, each farmer must separate a ten
percent tithe of his produce, and then take that produce
[or its value] and eat it in Jerusalem - and the purpose
of this mitzvah is - 'in order that you learn to fear
God'! 
	But 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.
	Even though it is not explicitly stated, it is
implicit that the Bet Ha'Mikdash [Temple] was to become
the focal point of this national center - for the simple
reason that Devarim commands us to bring all of our
"korbanot" there. [These are obviously the same korbanot
as described in Sefer Vayikra.]
	However, "maaser sheni" itself is produce, and
not an animal offering (i.e. it doesn't require a
mizbayach).  Nevertheless; the Torah demands that we eat
this "maser" at this site.  This implies that there must
be an additional area surrounding the Mikdash where this
"maser" can be eaten.  According to the Halacha, this
additional area is defined by the walls of the CITY that
surrounds the Bet HaMikdash - and carries the same
halachic status as the area within the camp of Israel in
the desert, where "kodshim kalim" could be eatern/ i.e.
the meat of the "korban shlamim". 
	But when one eats this "maser" within the walls
of this city, other people will be there as well.  Let's
review who else should be in this special city on a
daily basis.   First of all, the Torah designates 'civil
servants' who are to officiate and administer the Bet
Ha'Mikdash - i.e. the "kohanim" and "leviim" - whose
entire lives are dedicated to the service of God. There
will also be the judges and scholars of the supreme
court system, populating this 'holy city' surrounding
the Temple, infusing it with an atmosphere of "kedusha"
(sanctity). 
	Therefore, the experience of eating "maaser
sheni" in this 'holy' city, mingling there with the
kohanim, leviim, and Torah scholars, while sharing one's
food together with family and the needy (see 14:25-27),
would create an environment that enhances one's "yirat
shamayim" - the fear of God.

	Note how Chizkuni's interpretation of the pasuk
re: "maser sheni" reflects this same idea:
"...when you will go up [to this site] to eat your maser
sheni, you will see the priests officiating and the
levites singing... and the Sanhedrin sitting in judgment
and teaching laws..., and thus learn [from them] how to
fear your God."  (14:23, see also Seforno)

A PROOF FROM HAKHEL
	This obligation to frequent HAMAKOM ASHER
YIVCHAR HASHEM culminates every seven years with the
"Hakhel" ceremony, where the entire nation - including
the women and children - gather to hear the Torah at
this very same site. Here, once again, we find "yirat
Hashem" - the fear of God - as the primary purpose:
"... every seventh year... when all Israel gathers
before Hashem "ba'Makom asher yivchar", you shall read
this Torah (Sefer Dvarim) in the presence of all Israel.
Gather ("hakhel") the people, men, women and children
and the strangers, that they may hear and so learn TO
FEAR THE LORD and to observe... Their children too ...
shall hear and learn TO FEAR GOD as long as they live on
the Land..." (see Devarim 31:10-13)

	Not only to we find once again the site "hamakom
asher yivchar Hashem", we also find the purpose of this
gathering to instill the fear of God in those who
gather.  As you review the above psukim, note as well
the similarities to Ma'amad Har Sinai.  This beautifully
supports Ramban's interpretation that the underlying
purpose of the Mikdash was to perpetuate the Sinai
experience (see Ramban on Shmot 25:1 /and TSC shiur on
Parshat Terumah).

	To conclude our discussion of the 'function' of
this site ["hamakom asher yivchar..."], we return to
Torah's special use of the word "makom" in a very
similar context in Sefer Breishit.

THE SITE / THE TEMPLE / AND JERUSALEM
	Review the story of Yaakov's dream at the
beginning of Parshat Va'yetze (i.e. Breishit 28:10-22),
noting not only the word ha'makom" (five times) but also
its theme.  At the conclusion of this episode, Yaakov
vows that upon his return to this site ["ha'makom"], he
will establish a Bet Elokim - a House for God.  Here, we
already find a thematic connection between the word
"ha'makom" and the Mikdash.
	Similarly, in the story of the "akeyda" (see
Breishit chapter 22)` the Torah uses the word "makom" to
describe that site.  [See 22:2,3,4,9,14.]  Recall as
well how Avraham Avinu names this "makom" - "Hashem
yireh" (see 22:14), a site that Chazal later identify as
the very same mountain where the Bet Ha'Mikdash was
built in Yerushalayim.  In fact, in Divrei ha'yamim we
are informed that Shlomo ha'melech built the Bet
ha'Mikdah on Har ha'Moriah, the site of the "akeyda"
(see II D.H. 3:1-3).

	Even though it is not clear where Yaakov's dream
took place, the Torah's use of the word "makom" in both
stories, and their common theme certainly support
Chazal's conclusion that both events happened at the
same site (see Rashi 28:11), which later became the Bet
ha'Mikdash in Yerushalayim. 

HOLY GROUND OR HOLY PURPOSE 
	Our analysis thus far demonstrates how the Torah
puts more emphasis on the 'function', than the location,
of this site.  In fact, the Torah appears to be rather
evasive in regard to where this site is actually to be
located (see below).
	However, this very point may be very fundamental
towards our understanding of Jerusalem.  The site is
special because of its function - to serve as a national
center, to promote the reputation of God's Name ["shem
Hashem"] among all mankind.  
	This emphasis is important, for man is very
vulnerable towards focusing on the holiness of a site
rather than the holiness of its purpose.  [Sort of like
dovening TO the "kotel" instead dovening AT the "kotel",
or saying tehillim TO "kivrei tzadikim" instead of AT
"kivrei tzadikim".]
	For this reason, most all of the later prophets
rebuke the people of Israel for misunderstanding the
Temple in this manner.  Take for example Yirmiyahu
chapter 7 (in case you are not familiar, read 7:1-28,
see also the first chapter of Yeshayahu).  This rebuke
does not imply that there is no value to holy sites.
Precisely the opposite, the physical location is
important for it provides a vehicle to promote its
purpose.  Yet, one must always be careful not to allow
the holiness of the site to override the holiness of its
purpose.
[For a nice perspective on the balance between these two
ideas, see Tehillim 51.  Note how first David ha'melech
first explains how "korbanot" or futile, for God seeks
man's proper behavior; nonetheless, that chapter
concludes with David's prayer that Jerusalem be built,
and that God should accept our offerings. As this is a
rather 'touchy topic', I'd rather you base your
conclusions of David ha'Melech's explanation, rather
than my own.]

JERUSALEM / SEEK AND FIND
	As we have shown, Sefer Devarim never specifies
the precise geographic location of where this site is to
be, i.e. where the permanent Bet HaMikdash is to be
constructed.  Instead, the site is consistently referred
to as "the one which God will choose" ("HaMakom asher
yivchar Hashem"). 
	However, in Parshat Reay we do find a very
obscure hint regarding how we are to find this site:
"l'shichno ti'drshu, u'bata shama" - (see 12:5)
	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 will show them the proper
location to build the Mikdash.
	The generation of Yehoshua, despite their
military conquests, did not succeed in establishing the
permanent Mikdash (after conquering the Land).  Instead,
they erected the temporary Mishkan in Shilo.  There it
remained, quite neglected, during the entire time period
of the Judges.  After 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 during the time period
of David ha’melech that Bnei Yisrael actively aspired to
build the Mikdash.
	For example, when David became king over all of
Israel (see II Shmuel 5:1-9), his first act was to
conquer the city of Jerusalem.  His next project was to
gather the nation in order to bring the "aron" (the holy
ark) to his new capital city (see II Shmuel chapter 6).
Note how Divrei ha'yamim describes how David explained
his plan (and the reason) 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 how the "aron" had been
neglected during the generation of Shaul at the national
level.  In contrast to Shaul,  David ha'melech
considered bringing the "aron" to Yerushalayim as his
highest national priority. 
	After the "aron" finally arrived in Jerusalem,
the next step in David's master plan was to build a
permanent house for the "aron", i.e. the Bet Ha'Mikdash
in Yerushalayim:
"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!"   (see II Shmuel
7:1-2)
		[Note again the textual parallel to
Devarim 12:10-11]

	Even though God informed David that Am Yisrael
would have to wait another generation before the Temple
could be built (in the next generation by his son
Shlomo, see II Shmuel chapter 7), its precise site was
already designated in David's own lifetime (see I Divrei
Ha'yamim 22:1).  In fact, David ha'melech himself
prepared all the necessary building materials (see the
remainder of that chapter).
	If you read the above sources carefully, you'll
see that the underlying reason for God's decision to
delay its construction for one more generation stemmed
from the need to wait until its 'function' - to make a
Name for God - could be properly fulfilled.

JERUSALEM TODAY
	As we have seen in our study, according to the
guidelines of Sefer Devarim - 'Jerusalem' is destined to
become more than just the city that houses the Temple.
Ideally, Jerusalem should become the National Cultural
and Religious Center of the Jewish people, whose purpose
will be to 'make a Name' for God.  This aspiration is
found in the prophecies of most all of the later
prophets.  For example:
"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 yet able 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 - is not only permitted, it is our duty.  In
our own generation, God has opened for us a window of
opportunity.  The achievement of this goal remains our
national responsibility.

						shabbat
shalom,
						menachem
================================
FOR FURTHER IYUN
A. THE CHAGIM IN RE'AY
    Even though the chagim have already been presented
in Parshiot Mishpatim, Emor, and Pinchas, they are
repeated again in Devarim chap 16. Read this chapter
carefully.
1. What laws are added which we did not already learn
from the earlier sources?
2. What would you say is the primary topic of this
perek? (which key phrase repeats itself many times?)
3. Attempt to explain this perek as an expansion of
Shmot 23:14
17!
4. How does all this relate to the above shiur?
5. Why aren't Rosh Hashana and Yom Kippur mentioned in
this parshia?

B. "LO TA'ASUN KEYN L'HASHEM ELOKEICHEM" (12:4)
	In the above shiur, we explained that this pasuk
implies that we are commanded not to worship God in
multiple places of worship. This is "pshat" of the pasuk
based on 12:2 and 12:5, For just as they worshiped their
gods on the high places and under mighty trees etc.
(12:2)  you should not, rather - only in the place which
God chooses ("ha'makom...). That is, at ONE place and
not at many places.
	Note the two explanations given by Rashi. The
first follows this reading according to "pshat". The
second is a Midrash Halacha.
Do these two pirushim contradict each other, or can they
both be correct? Use your answer to explain the nature
of Midrashei Halacha.

C. MIKRA BIKURIM - THE FINALE
	Note the final mitzvot of the chukim & mishpatim
are Mikra Bikurim and vidduy maaser (perek 26), again
focusing on HA'MAKOM ASHER YIVCHAR HASHEM - (note 27:1
also).
1. Does this parsha belong in Parshat Ki-tavo, or do you
think that
it would be more fitting to Parshat Reay? Relate to the
parsha of maaser sheni (14:22-29)!  Why do think it was
chosen to conclude the main speech?  Relate your answer
to the purpose of this speech, and the content of "mikra
bikurim" and to Breishit perek 15.

D.	Even though Sefer Breishit does not mention
Jerusalem by name, it does mention the city of 'Shalem'
(see 14:18) in relation to Malki Tzedek (note the
significance of his name) and Mount Moriah (see
22:2,14), the site of the Akeyda', as Hashem YIREH.
Together YIREH -SHALEM, may allude to the final name of
this city - YERU-SHALAYIM.


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