The Chosen Place - HaMakom Asher Yivhar
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Zion Shall Be Redeemed With Justice
Rabbi Yair KahnA court system and administering justice are basic needs for any society in Eretz Yisrael or abroad. The Torah’s emphasis on Eretz Yisrael in this regard points to an additional significance to the appointment of judges as part of the commandment to settle Eretz Yisrael.
The Chosen Place
Rabbi Yair KahnWhat does Parashat Re'eh's seemingly repetitive use of the phrase "the place that Hashem will choose" teach us about the prohibition on bringing sacrifices outside the Temple?
The Chosen Place (Audio)
Rabbi Yair Kahn | 13 minutesWhat does Parashat Re'eh's seemingly repetitive use of the phrase "the place that Hashem will choose" teach us about the prohibition on bringing sacrifices outside the Temple?
Introduction to Nehemya
Rabbi Tzvi SinenskyA cursory glance at the book of Nehemya makes it clear that many of the concerns encountered in Ezra remain relevant in Nehemya: the arrival of a new leader on the scene; opposition from the indigenous population; the importance and challenges of construction; censuses of the olim; and mass ignorance and repentance.
While both Ezra and Nehemya arrive under grave circumstances – each travels to Jerusalem at great personal sacrifice to guide a struggling community – there are a number of obvious differences between the two.
Upon hearing the news of the state of Jerusalem Nehemya launches into prayer. Nehemya, much more so than Ezra, laces his tefilla with rich allusions to prior Torah texts and personalities. The Jewish community was rudderless, lacking in leadership and direction, and unable to provide basic security for its residents. The only way he would feel secure in making his request from the king was by first invoking some of his outstanding predecessors throughout Jewish history: Moshe, Aaron, David, and Shlomo.
Why King David Could Not Build the Temple, and When We Should
Rabbi Menachem Leibtagתאריך פרסום: 5777 | | Hour and 8 minutes
When King David expresses his wish to build the Mikdash, the prophet Natan is enthusiastic. But he returns immediately with a prophetic message that David is not to build it - that David may wish to build a house for God, but God will have to build David a "house" first. Why is this? And who really selects the "place that God chooses?"
Throughout our study, we will explore different parts of Tanakh that deal with the meaning and purpose of the Temple (mishkan and mikdash, respectively). Who is the Mikdash really for? We consider what it means to build a house for "God's name" and examine the implications of "calling out in God's name." The viability of the Mikdash is intrinsically linked to our ability to "call out in God's name" properly.
Jerusalem's Dual Election by Avraham and David
Rabbi Dr. Avraham Walfishתאריך פרסום: 5777 | | Hour and 10 minutes
This shiur focuses on the four-fold process of Jerusalem's election, examining the two different narratives within the Avraham story, as well as the two narratives within the David saga. While we do so, we consider the concepts of sacred time and sacred space and their importance in the description of the Mikdash. There are two main Jewish positions as to the nature of the Temple's original sanctity - historical (as a moment within the history of the Jewish people), and primordial (that the site of the Temple's holiness was already built into creation.
As we look at the (dual) biblical view, while examine the stories of David's relationship with Jerusalem and Avraham's Akeida ordeal, difficult and disturbing questions arise about God's demands of humanity. How could God ask Avraham to sacrifice his son? Why was the punishment so harsh after David's census?
These stories are meant to disturb - and meant to tell us something about the place that God is going to select. The values of human autonomy and Divine will are intertwined in the Mikdash. Though free will is an important value, we must also remember that human will is ultimately subordinate to the Divine will.
Where is “the Place which God shall Choose”?
Rabbi Dr. Yoel Bin NunWhen reading Parashat Re’eh, Torah scholars and biblical researchers alike generally understand the phrase, “the place which God shall choose” as referring solely to Jerusalem (Mount Moriah). This understanding makes it difficult to explain the sacrifices offered to God upon bamot, literally “high places,” the ad hoc altars described in several places in Tanakh. We examine Biblical texts, commentaries, midrash, and archeological findings at Khirbet Qeyafa to reach new understandings about the presence and dismantling of bamot.
How Awesome Is This Place! Where Was It That Jacob Became Awestruck?
Rabbi Shalom Berger | Hour and 3 minutesAlthough the Torah makes it clear that Jacob's vision takes place in Bet El/Luz, Rashi - based on midrashim - suggests various ways to place the vision in Jerusalem. In this class we discuss the textual challenges that encourage the midrashim to break with the simple reading of the text and analyze the recurring use of the expression "HaMakom" - The Place - in Jacob's story. The analysis is largely based on understanding "the Place that God will choose" as the location where many commandments are to be performed, as taught in Sefer Devarim. Ultimately we will examine the need that human beings have to commune with God in a specific place, and whether we can conceive of God being limited in such a way.