Shabbat Forshpeis
A Taste of Torah in Honor of Shabbat
PARSHAT SHOFTIM
THE NATURE OF THE HOLINESS OF JERUSALEM
AUGUST 29-30, 2003 / 1 ELUL 5763
In this week's portion
(among other places in the Tanakh) Yerushalayim, (Jerusalem), is referred to as "the place which God will choose ha-makom asher yivhar Hashem." (Deuteronomy 17:10). One wonders why the Torah speaks in such indirect terms? Why isnt Yerushalayim ever referred to in the Torah by its name?
Dr. Abraham Joshua Heschel, in his classic work "The Sabbath," notes that the Torah places greater emphasis on sanctity of time than sanctity of place. Heschel argues that the acquisition of things becomes ones sole concern. For, "to have more does not mean to be more."
From this perspective can it be suggested that in order to deemphasize the importance of land, even Yerushalayim, the holiest of places is not referred to by name?
Rav Yosef Dov Soloveitchik, on the other hand, points out that there are two types of holiness of place. One kedush at makom is a holiness which is initiated by the human being, i.e., a synagogue. In such cases, the place remains holy only as long as human beings maintain its holiness. A synagogue which is bereft of spirituality loses its sanctity.
There is, however, another type of holiness of place. This holiness is created by God Himself and hence is called kedush at Shekhinah-the holiness of Gods presence. Once made holy, its sanctity lasts forever, regardless of what happens there. The place of kedush at Shekhinah is Yerushalayim. As Rambam points out, "The sanctification of the Temple and of Yerushalayim is because of the Shekhinah and the Shekhinah can never be withdrawn." (Rambam, Beit Ha-Bechirah 6:16) In other words, as God is eternal so the holiness which God establishes in Yerushalayim remains forever.
Perhaps, for this reason, the Torah when referring to Yerushalayim specifically uses the phrase "the place which God will choose" to make clear that Yerushalayims holiness is chosen by God. Its holiness is everlasting: it stands above all.
Another thought comes to mind. We can understand why Yerushalayim is called the chosen place through comparing it to the nation of Israel which is called the chosen people. As Israel is chosen to be the light to the nations of the world, Yerushalayim is chosen to be the light to the Jewish people. After all, the Temple, which emits holiness, is in Yerushalayim. Additionally, the Sanhedrin (the Jewish high court), which is the centerpiece of justice is also in Yerushalayim. Hence, Yerushalayim is the catalyst that gives spiritual and ethical direction to the nation of Israel.
Note the parallel. Israels chosenness does not mean that Jews are intrinsically superior or inferior to others. Rather we are chosen to do a job to redeem the world. Similarly, the level of holiness of Yerushalayim depends in great measure on the amount of light that shines from it.
All this is an appropriate theme for these weeks preparing us for Rosh Hashanah and Yom Kippur. The high holidays are days of teshuvah return. Rav Avraham Yitzhak Kook argues that teshuvah refers to the hopeful return of the Jewish people to Israel and to its eternal capital Jerusalem. Whether we fully realize that return and develop Yerushalayim as the capital of justice and holiness for ourselves and the entire world depends not on something external--- it depends on us.
Shabbat Shalom,
Rabbi Avi Weiss
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