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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER [http://www.tanach.org]<BR> In Memory of
Rabbi Abraham Leibtag<BR> Shiurim in Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PARSHAT RE'AY</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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. <BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> When we speak of Jerusalem,
we usually relate to either one of its two aspects:<BR> a) its geographic
location<BR> b) its function as the national center of the Jewish
Nation.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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. <BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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:<BR> I - "ha'MITZVA" (6:4 - 11:31) <BR> II- "ha'CHUKIM
v'ha'MISHPATIM (12:1 - 26:19)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.) <BR> 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. <BR> We begin our shiur by showing how (and why)
the concept of "ha''makom asher yivchar Hashem" emerges as it opening
topic. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>HA'MAKOM ASHER YIVCHAR HASHEM <BR> Let's read
the opening psukim of the CHUKIM & MISHPATIM section, noting the progression
of topic:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>[introductory pasuk]<BR>"THESE are the 'chukim
& mishpatim' which you must observe in the LAND WHICH HASHEM IS GIVING
YOU... :</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>[first law - to rid the land of idol
worship]<BR> * 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. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>[second law - where to worship your
God] <BR> * DO NOT WORSHIP YOUR GOD IN THIS MANNER (in multiple
places of worship/ read carefully!).<BR> * Rather, at the SITE WHICH
GOD WILL CHOOSE - HA'MAKOM ASHER YIVCHAR HASHEM - amongst all your tribes, -
LASUM ET SHMO SHAM; -<BR> "l'shichno
ti'DRSHU u'ba'ta shama" </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>[misc. laws re: this 'place' to worship
God]<BR> * THERE you must bring all of your offerings and tithes etc.
Eat and rejoice there in front of your Lord... <BR> * ... 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...<BR> * 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... <BR> (see
12:1-14) </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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'.<BR> 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. <BR> 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".
<BR> <BR>A RECURRING THEME<BR> 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.<BR> The table below summarizes each mention
of the phrase "ha'makom asher yivchar Hashem" together with its related
topic:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PEREK/:pasuk
TOPIC<BR>=========== =====<BR>12:5,11,14,18,21,26
The place to bring all "korbanot"<BR>14:23,24,25 The
place to eat "maaser sheni" [tithes]<BR>15:20 The place
to eat the 'first-born' animal<BR>16:2,6,7,11,15,16 The site for
"aliya l'regel" on the holidays<BR>17:8,10 The seat of
the Supreme Court<BR>18:6 The service of the
Leviim<BR>26:2 The place to bring one's "bikurim"
[first fruits]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A NATIONAL CENTER<BR> 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!<BR> 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]).<BR> 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.<BR> 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. <BR>[Without such a center, within several generations it would
be more likely that we would find twelve different religions rather than twelve
tribes.]<BR> <BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>MAASER SHENI<BR> To support this point, let's
take a closer look at the mitzvah of "maaser sheni", as described in chapter
14:<BR>"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)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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'! <BR> 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.<BR> 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.]<BR> 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".
<BR> 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). <BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note how Chizkuni's interpretation of the
pasuk re: "maser sheni" reflects this same idea:<BR>"...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)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A PROOF FROM HAKHEL<BR> 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:<BR>"... 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)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE SITE / THE TEMPLE / AND
JERUSALEM<BR> 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.<BR> 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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>HOLY GROUND OR HOLY PURPOSE <BR> 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).<BR> 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. <BR> 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".]<BR> 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.<BR>[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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>JERUSALEM / SEEK AND FIND<BR> 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"). <BR> 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)<BR> 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.]<BR> When Am Yisrael as a nation, begins a serious search for
God, then God will show them the proper location to build the
Mikdash.<BR> 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.<BR> 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:<BR>"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)<BR> [Note the use of the shoresh "d.r.sh." here and in Devarim
12:5]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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. <BR> 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:<BR>"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)<BR> [Note again the textual parallel to Devarim
12:10-11]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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).<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>JERUSALEM TODAY<BR> 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:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>"For out of Zion will come forth Torah and the word
of the Lord from Jerusalem" (see Isaiah 2:3).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> shabbat
shalom,<BR> menachem<BR>================================<BR>FOR
FURTHER IYUN<BR>A. THE CHAGIM IN RE'AY<BR> 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.<BR>1.
What laws are added which we did not already learn from the earlier
sources?<BR>2. What would you say is the primary topic of this perek? (which key
phrase repeats itself many times?)<BR>3. Attempt to explain this perek as an
expansion of Shmot 23:14 17!<BR>4. How does all this relate to the above
shiur?<BR>5. Why aren't Rosh Hashana and Yom Kippur mentioned in this
parshia?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. "LO TA'ASUN KEYN L'HASHEM ELOKEICHEM"
(12:4)<BR> 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.<BR> Note the two explanations given by Rashi. The first
follows this reading according to "pshat". The second is a Midrash
Halacha.<BR>Do these two pirushim contradict each other, or can they both be
correct? Use your answer to explain the nature of Midrashei
Halacha.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>C. MIKRA BIKURIM - THE FINALE<BR> 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).<BR>1. Does this parsha belong in Parshat Ki-tavo, or do you think
that<BR>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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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.</FONT></DIV>
<DIV> </DIV>
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