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לימוד תורה

From the desert to Jerusalem

The Journey from the Desert - to "the place that Hashem shall choose"

The Parasha in the everyday life - Parashat Bamidbar - Jerusalem Day - Rabbi Eliezer Shenvald - 5780

The desert is a 'place' with a challenging climate that does not allow for sustenance and growth:

הַמַּעֲלֶ֥ה אֹתָ֖נוּ מֵאֶ֣רֶץ מִצְרָ֑יִם הַמּוֹלִ֨יךְ אֹתָ֜נוּ בַּמִּדְבָּ֗ר בְּאֶ֨רֶץ עֲרָבָ֤ה וְשׁוּחָה֙ בְּאֶ֙רֶץ֙ צִיָּ֣ה וְצַלְמָ֔וֶת בְּאֶ֗רֶץ לֹֽא־עָ֤בַר בָּהּ֙ אִ֔ישׁ וְלֹֽא־יָשַׁ֥ב אָדָ֖ם שָֽׁם׃

 “Who brought us up from the land of Egypt, Who led us through the wilderness, A land of deserts and pits, A land of drought and darkness, A land no man had traversed, Where no human being had dwelt?” (Yirmiyahu 2:6)

Usually you arrive to it as a temporary transit point on the way to a safe place.

The "exit to the Desert" is also a reflection of a situation where the individual, movement, or nation are at a time when they are not in their proper place allowing them to be at their best and express their abilities. This period can cause crisis and disintegration, but it can also be a blessed period of soul-searching, of change, and of creating the infrastructure for a better future.

"Sefer Bamidvar' deals with the first "desert period" of the Jewish people after leaving Egypt and becoming a free nation. It was a very significant stage in their history. An intermediate stage in which they went thru a process of preparation and shaping for their unique purpose in the Land of Israel.

In principle, it was supposed to be a short interim period. The Census at the beginning of the Parasha instructs for military organization, to be prepared for the upcoming entry into the land:

לפי שמעתה צריכים לבוא לארץ ישראל ובני עשרים ראוים לצאת בצבא המלחמה

"from this point on the Israelites were headed for the land of Israel, and all males over the age of 20 were enlisted in the army for that purpose" (Rashbam Bamidvar 1:2)

However, the crises of the desert, the most serious of them being the 'Sin of the Spies' – Chet HaMeraglim, prolonged the desert period for forty years.

In addition to the Census, the Script describes the organization of the Jewish people around the Mishkan:

אחר שביאר תורת הקרבנות בספר השלישי התחיל עתה לסדר בספר הזה המצות שנצטוו בענין אהל מועד... והנה צוה איך תהיה משמרת המשכן וכליו ואיך יחנו סביב ... איך יתנהגו בו בחנותו ובשאת אותו ומה יעשו במשמרתו והכל מעלה למקדש וכבוד לו ...

"After the Sacrifices were explained in the third book (Vayikra), now are the Mitzvot for the "Tent of Meeting" -Ohel Moed…

And commanded how to keep custody of the Sanctuary- Mishkan, and its vessels and how they will camp around… and how they will behave when resting and carrying it and what they will do while in vigil and all up to the Temple dignity …" (Ramban on Bamidvar, Introduction).

This organization has physical and spiritual significance, building the Israelite camp, where in the center, rests the Tabernacle and the Divine Presence -Shechinah.

This was also a preparation for the realization of the Jewish people's purpose at the entrance to Eretz Israel,

כי לא באתם עד עתה אל המנוחה ואל הנחלה - אל המנוחה זו שילה נחלה זו ירושלים

The Mishna teaches that when Shiloh was destroyed and they arrived at Nov and Gibeon, private altars were permitted, and offerings of lesser sanctity could be eaten in any city in Eretz Yisrael. The Gemara asks: From where are these matters derived? they are derived as the Sages taught: The Jewish people were told that when they enter Eretz Yisrael they would be permitted to sacrifice on private altars, “for you have not as yet come to the rest and to the inheritance” (Devarim 12:9), during which time those altars would be prohibited. The Gemara interprets the verse: “To the rest”; this is a reference to Shiloh. “The inheritance”; this is a reference to Jerusalem. " (Zevachim 119a)

The desire to get from the temporary Mishkan to the permanent one in the Temple in Jerusalem. One of the commandments that "Israel were commanded upon entering the land" is: ולבנות להם בית הבחירה

"to build the Chosen House, i.e., the Temple, in Jerusalem" (Sanhedrin 20b:8).

It is not only a commandment, there is also a 'purpose' to achieve it.

כִּ֠י אִֽם־אֶל־הַמָּק֞וֹם אֲשֶׁר־יִבְחַ֨ר ה' אֱלֹֽקיכֶם֙ מִכָּל־שִׁבְטֵיכֶ֔ם לָשׂ֥וּם אֶת־שְׁמ֖וֹ שָׁ֑ם לְשִׁכְנ֥וֹ תִדְרְשׁ֖וּ וּבָ֥אתָ שָֽׁמָּה׃

"but look only to the site that Hashem your G-d will choose amidst all your tribes as His habitation, to establish His name there. There you are to go" (Devarim 12:5)

It is an active demand: And it says: דרוש על פי נביא ‘you shall inquire,’ this means you should inquire from the mouth of the prophet". (Sifre Re’eh 8).

This mission will be fulfilled by David and Solomon only after four hundred and forty years since entering the land. (Tosefta Zevahim 13b)

The periods in the History of the people of Israel can be categorized as a mutual relation between periods of 'walking in the desert' and periods of 'attainment of missions'. There were periods of 'walking in the desert' of crisis and there were periods with building, strengthening, and longing that prepared the grounds for achieving the destiny that followed. To a certain extent, this is also the proportion between the State's establishment period and until the Six Day War, and the period from the liberation of Jerusalem onwards. And the outburst of joy upon the liberation of Jerusalem.

In every man's personal life, there are also periods of 'walking in the desert', personally, with the spouse and professionally. These examine whether this period will bring him to the brink of crisis and disintegration, or will it be a building and preparation period, which in due course will achieve its purpose and enjoy its fruits. This requires great intelligence, patience, and spiritual strength.

The same is true in the life of a movement and political framework. Some find it under the circumstances as the "political desert". There, it may end up in a crisis and fall apart. And some are quick to eulogize it. However, if it is a political framework that represents a mission, that is relevant and necessary, it can turn the 'desert period' into a empowering period where introspection, building up, and preparedness will be the springboard for future missions and assignments.

From the desert to Jerusalem!

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