Eli Lipcshitzis a former Shaliach in Washington (2003-2004) and currently a diplomat and working in the Department for Strategic Affairs, Ministry of Foreign Affairs, Jerusalem.
At the beginning of Parashat Re’eh, the Torah introduces for the very first time the phrase: “the place which Hashem shall choose” (Deuteronomy 12:5).
This is the first time the Children of Israel are told that God will choose a specific place, and that there they will be required to come and serve Him. Until this point-throughout all the sections in Shmot that describe the construction of the Mishkan, and throughout Vayikra with its detailed laws of the sacrificial service-no mention is made of a particular location that God will designate for His worship.
Even more striking is the fact that after its initial appearance, the phrase “the place which Hashem shall choose” appears another twenty-two times in the book of Deuteronomy, in many different contexts: the eating of meat, Maaser Sheni, the commandment of the firstborn, the three pilgrimage festivals, the Great Sanhedrin, the bringing of first fruits, and the mitzvah of Hakhel. The repetition is no coincidence. Since these commandments were to become practical only upon entering the Land of Israel, it was essential at this point to provide clear instructions for their fulfillment.
But this leads us to the obvious question: Why does the Torah never state explicitly where this place is?
Maimonides addresses this in two ways. In Hilchot Beit HaBechirah he describes the process of identifying the site:
“And it is a tradition accepted by all that the place where David and Solomon built the altar in the threshing floor of Aravnah is the very place where Abraham built [an altar] and bound Isaac upon it; the place where Noah built [an altar]… where Cain and Abel brought their offerings… and where Adam the first man offered a sacrifice.” (Hilchot Beit HaBechirah 2:2).
According to the Rambam, the place is well known, deeply rooted in history, and bound up with the very creation of the world.
Yet in Moreh Nevuchim, the Guide for the Perplexed (III:45), he explains why the Torah withheld the location:
-So that the nations of the world would not wage war over it.
-So that the nations would not destroy it before Israel arrived.
-To prevent conflict among the tribes over its location until the kingdom was united and the choice could be established by consensus.
From these points we sense a tension: on the one hand, the place is ancient and already known from the time of Adam and Abraham; on the other hand, it is described as awaiting God’s future choice and revelation.
Rabbi Shabtai Sabato, in his book Vatesa’eni Ruach, suggests that to understand this mystery we should return to the very first mention of the phrase:
“But only to the place which the Lord your God shall choose from among all your tribes, to put His name there-you shall seek His dwelling, and there you shall come” (Deuteronomy 12:5).
The verse tells us how the place will be revealed-through seeking. Human yearning, searching, and desire are the very acts that lead to its discovery.
Nachmanides (Ramban) explains similarly:
“And the meaning of ‘to His dwelling you shall seek’ is that you will come from distant lands and ask, ‘Which is the way to the house of the Lord?’ And each will say to his fellow: ‘Come, let us go up to the mountain of the Lord, to the house of the God of Jacob’” (Ramban on Deuteronomy 12:5).
The Ramban also cites the Sifrei (Devarim 62):
“‘You shall seek’-seek by the word of a prophet. Might you wait until the prophet tells you? The verse teaches: ‘To His dwelling you shall seek, and there you shall come’—seek and find, and afterwards the prophet will tell you.”
These sources make it clear: the revelation of the place of the Shechinah depends first and foremost on the seeking of the people. When Israel yearns for it and searches for it, the place will be revealed, and the Divine Presence will dwell there.
This is a familiar pattern. In many areas of Jewish history the question arises: must we wait for itaruta d’le’eila (an awakening from above, a miraculous Divine act), or must we initiate itaruta d’letata (an awakening from below, human effort)? So too here: the people’s desire is essential to uncovering the sanctity of the place. That is why the Torah says “He shall choose” in the future tense. Although the physical location was already known, it would only be chosen by God in response to Israel’s seeking.
Over the past two years, soldiers returning from the difficult battles in Gaza have described how in every house and on every street corner they found pictures of the Temple Mount and the Al-Aqsa Mosque. Our enemies’ deep awareness of the significance of this place should awaken within us an even greater recognition: we must yearn for and seek the place which Hashem shall choose.
Just as Rabbi Tzvi Hirsch Kalischer’s book Derishat Tzion stirred large parts of the Jewish people to practical action-seeking the Land of Israel, returning to it, building and being built within it-so too the command “To His dwelling you shall seek, and there you shall come” must inspire us to seek the place of the Temple. Through our yearning, the secret of “the place which the Lord shall choose” will be revealed, and God’s house will be rebuilt- a house of prayer for all nations.
For comments: elilip@gmail.com