The Place God Has Chosen

Parshat Re'eh

by Rabbi Avi Billet


The instructions given to the generation entering the land of Canaan are clear: “Do away with all the places where the nations whom you are driving out worship their gods, [whether they are] on the high mountains, on the hills, or under any luxuriant tree. You must tear down their altars, break up their sacred pillars, burn their Asherah trees, and chop down the statues of their gods, obliterating their names from that place.”

This follows a theme in the Torah to eradicate paganism and idolatry in order to advance monotheism.

In modern times, such a guiding principle would be viewed as extremely radical, and as a stain on the morality of those bringing about the destruction. At a minimum it is politically incorrect. Shrines and places of worship, regardless of purpose, are generally viewed as “untouchables.” Particularly on a world stage, the removal of a single brick, even from an abandoned house of worship, is at times a call for activists to stage a protest.

But the concept of eradicating all these places of worship to advance monotheism in “the place that God has chosen” (a phrase that repeats several times in Chapter 12) is a fundamental tenet of the Jewish faith. That place, as we all know, is what even the Arabs call “The Temple Mount” as it is unquestionably the place where King Solomon built the first Temple (destroyed by Babylonians), and where the second Temple was built in the time of Ezra and beautified in the time of Herod (destroyed later by the Romans).

 Were the Romans living today, I like to think they would have been hammered by world media for destroying a centuries old edifice which had been the central Temple of the Jewish faith. (CNN would probably blame the Jews for their Temple being destroyed, while the “Romans” might explain that it was “really” the Jews who were behind it. While Roman children dance in the street as they are given candy by their parents.)

 If this location were so significant, why is it referred to in the Torah by way of hints? Why doesn’t the Torah say “It is Har HaMoriah?”

 Maimonides explains (Guide 3:45) three reasons for the identification of the spot remaining hidden in the text. Firstly, if the nations of the world only knew how special that place was, they would all want it. The fights and killings that would take place to gain control of the land would be outrageous. Secondly, if the Canaanites knew that the plan included the Israelite nation reclaiming the Land that had been promised to their ancestors and establishing a religious center in that place, they would have destroyed and defiled the space using whatever methods were at their disposal. Thirdly, if the tribes knew the location, they’d all fight over which tribe would inherit that area. It was therefore better for them to settle the land first, and then have the place be revealed, as it eventually was to King David. 

There is a debate amongst Medieval scholars as to whether the religion of Islam is considered by Judaism to be a form of idolatry. Maimonides’ view, that it is not idolatry, is the pervading opinion, though obviously there are those who disagree.

 The building that currently stands on the heart of the Temple Mount has been there for over 1300 years. What the motivation behind building it was (as it is a shrine and not a house of worship – though during the Crusades period it was used as a church) may have been a combination of being inspired by other houses of worship as well as an effort to compete with other houses of worship (Wikipedia), and, perhaps, a fulfillment of what Maimonides later described as the motivation for wanting that spot: the understanding that its unique qualities make it a special place to connect with God.

 That the Jews did not rebuild the Temple first came from a combination of being oppressed, continually beaten back by the Romans, not being in a position of strength to arrange for it to happen, and not having the right kind of leader, perhaps even with a prophetic or divinely inspired demeanor to serve as a guide for such an endeavor. Even absent such an effort, Maimonides second explanation being fulfilled may be the reason why the Jerusalem gate closest to the Temple Mount is called Dung Gate (Shaar Ha’Ashpot).

 In the modern, liberal world in which the State of Israel exists, there will not be a change in real estate or a rebuilding on the Temple Mount, absent some miraculous event that will change the world, such as a Messianic era.

 In peace, and with our hearts, minds, and bodies ready to jump at a moment’s word, we await such a time that we can adequately fulfill, once again, the instruction of Devarim Chapter 12. We look forward to the day when the world will fulfill the prophesy of Isaiah 2:2-3, and the world will come to know that the House of God, on that space is the place to be.

 “And it shall be at the end of the days, that the mountain of the Lord's house shall be firmly established at the top of the mountains, and it shall be raised above the hills, and all the nations shall stream to it. And many peoples shall go, and they shall say, "Come, let us go up to the Lord's mount, to the house of the God of Jacob, and let Him teach us of His ways, and we will go in His paths," for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem.”

Amen.