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

Wed Aug 8 16:17:44 EDT 2007

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

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 23:1417!
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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