בס”ד
By Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
Painting by: Baruch Nachshon z”l
This parsha carries numerous verses that discuss the Beit Hamikdash. We seem many Hasidim dancing around the altar, many of which have banners, carry a sefer Torah, or are blowing the shofar. This matter seems to combine the first holiday of Tishrei – Rosh Hashana – when shofar blasting is obligated, with the last holiday of Tishrei – Simhat Torah – when sefer Torahs, banners, and dancing are common. This matter seems to express the idea that the holidays of Tishrei are one process that also unite the theme of awe at their beginning along with joy at their end. The fact that these themes are adjoined with the Bei Hamikdash also suggests hownthe Beit Hamikdash incorporates a bridging of seemingly opposite themes, as the Beit Hamikdash represents a house that unites heaven and earth together. This matter also can explain why King David’s reign in Jerusalem, where he paved the path for the building of the Beit Hamikdash, was preceded by his reign in Hebron. Hebron as well represents unity, as its name suggests (hibur), and also as the common roots of our People. Therefore, by raising the Holy Presence in Hebron, as indicated by the Arizal, King David was able to raise this Presence in Jerusalem, through this power of unity.
This painting depicts the Beit Hamikdash amidst a cloud. In many instances in the Torah a cloud is mentioned to appear to conceal the Holy Presence that resides at some location, and of course this is the case with the Beit Hamikdash. This parsha cites: “The Holy Presence You shall seek, and you shall (consequently) come there (to the Temple Mount)” (Deut. 12, 5). Indeed, Jeremiah (30, 17) repeats the obligation of seeking Zion, by saying, “Zion is she, she has no seeker”, from which our Sages learned (Suka 41a) “that from this it can be inferred that Zion must be seeked/addressed”. Based on this inference, our Sages halachically instituted many reminders of Zion, such as leaving a portion of a house unpainted, putting ashes on the head of a groom and/or breaking a glass at a wedding, etc. Obviously, these halachic modes of conduct are not meant to limit our thoughts to these actions alone, but are, on the contrary, meant to open our hearts to indeed “seek Zion” and the Holy Presence therein, as is clear from the source of these halachic rulings. To “seek the Holy Presence” also means constant work on noticing God’s Providence in our daily lives. It is also by connecting to Hebron that we connect to the Shechina therein (Zohar Shemot) by the very roots of our People’s connection to the Holy Land, threshold of the Holy Presence.