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

[Menachem Leibtag]

This week's TSC shiurim are dedicated by:
  Jonathan and Heidi Nathan - in honor of 
  the birth of their son - Efraim Chanoch!

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 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" 

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.