Find the Place

Kapital 132 begins with the words “Shir HaMa’alos Zechor Hahsem L’Dovid”, and is the thirteenth of the fifteen Shir HaMa’alos. As Rashi explains earlier in Sefer Tehillim, the Perkaim that begin with the words Shir HaMaalos were written to be sung by the Leviim in the Bais Hamikdash, as they stood on the steps that connected the Ezras Nashim and Ezras Yisroel. The theme of this Perek, it seems, is very befitting to that setting.

At the outset, the Perek makes a request of HKBH: “Zechor Hashem L’Dovid Es Kol Unoso”. Rashi explains that the word “Unoso” refers to the “Inuy Nefesh”, the pain and discomfort, that Dovid Hamelech underwent as he tried to find a place for HKBH to rest. Radak provides a little more context, explaining that Dovid himself wrote this Perek when he established a Mizbeach in Goren Ornan.

The Pessukim in Divrei HaYamim that describe that incident tell us that Dovid was Mispallel at that point, and he was answered with an Aish Min HaShamayim. It was at that point that he realized that he had located the eventual Makom HaMikdash, proclaiming: “Zeh Hu Bais Hashem Elokim”. Dovid had already been told that he would not be Zoche to build the Mikdash—that would be left to his son Shlomo—but in this Perek he asks that all the effort he expended in the preparation for the Binyan HaMikdash be “Nechshav K’Maysa”.

The Perek continues, revealing the dedication with which Dovid pursued this goal: “Asher Nishbah L’Hashem…Im Avo B’Ohel Baisi Im A’aleh At Eres Yitzuia Im Etain Shinas L’Einai…” Dovid, it seems, made a Neder, swearing that he would not return to his home, or even sleep, “Ad Emtza Makom L’Hashem” until he located the Makom Hamikdash. Metzudos clarifies that this was not a Neder that he would not sleep at all, but rather that he would not sleep more than was necessary for his health, until the Makom HaMikdash was revealed to him.

The Pessukim continue, telling us of the Teffilos offered by Dovid about the Bais HaMikdash, including some very familiar words: “Kuma Hashem L’Menuchasecha Attah V’Aron Uzecha Kohanecha Yilbeshu Tzedek V’Chasidecha Yeranenu”. Now that he had located the Makom HaMikdash, Dovid asked that the Mikdash be used for its intended purpose: the Avodas HaKorbanos, accompanied by the Shiras HaLeviiim, referred to here as Chasidim.

Dovid Hameleche even makes a bold request: “Ba’Arvur Dovid Avdecha Al Tashev Pnei Meshichecha”. Radak explains that Dovid hoped that the Zechus of his efforts would ensure that the Bais HaMikdash continue to exist for all time. Although we know that this request was not fulfilled, the next few Pessukim record the answer that Dovid received from HKBH.

“Nishba Hashem L’Dovid Emes Lo Yashuv Mimenah…” Although the Mikdash would not stand forever, the Malchus Bais Dovid would be permanent, never to be replaced. However, even if no other Shevet or family would reign as Melech, the descendants of Dovid would have to earn their right to rule: “Im Yishmiru Banecha Brisi V’Eidosi Zu Alamdem Gam Beneihem Adei Ad Yeshvu L”Kisei Lach.” Only if they cling to the Ratzon Hashem, revealed to them by the Neviim, will the children of Dovid be Zoche to the Kisei HaMalchus.

The Perek continues, telling us of further promises made by HKBH to Dovid. First, “Zos Menuchasi Adei Ad”, Hashem declares that the Makom Hamikdash, found by Dovid Hamelech, would remain the home of the Shechina forever. In addition, “Tzida Barech Avarech Evyona Asbiah Lechem”. Rashi explains that this refers to the Mazon of Yerushalayim, which would be the recipient of even more Bracha, and therefore be more abundant, than even other parts of Eretz Yisroel. To the point, adds Radak, that the Evyonim would be sustained as well.

The Perek continues with further promises about the Kohanim, Malchus Bais Dovid, and finally Moshiach, as we are told: “Arachti Ner L’Meshichi…V’Alav Yatzis Nizro”.

All told, this Perek takes us on a journey, from Dovid Hamalech standing on the threshing floor of a Yevusi named Ornan, to the times of Moshiach, but a central thread runs throughout: the search for the Makom Hamikdash that Dovid undertook with great sacrifice and tireless dedication. This, of course, leads to a question: why did Dovid do this? If, as Radak tells us, Dovid already knew that he would not be the one to build the Mikdash, as Nosson HaNavi had told him, why did he persist in searching for its eventual location? What was the virtue of searching?

The answer to this question can perhaps be found in a Sifri in this week’s Parsha.

At the beginning of the Sedra, Moshe Rabbeinu speaks about our arrival in Eretz Yisroel, and Rashi explains that he warned us not to behave like those that inhabited Eretz Yisroel before us, who brought all manner of offerings to their gods wherever they saw fit: “Ki Im El HaMakom Asher Yivchar Hashem Elokeichem LaSum Es Shemo Sham Lishichno Sidreshu U’Baasem Shama”. The message of the Passuk is clear, but its wording is not: what do the final words, Lishichno Sidreshu U’Baasem Shama, tell us?

The Sifri there explains that the word “Sidrishu” implies that the “HaMakom Asher Yivchar Hashem” will be revealed to us by a Navi. The Medrash continues: “Yachol Tamtin Ad Sheyomar Lecha Navi”, perhaps we may think that we should wait for the Navi to tell us where that place is, “Talmud Lomar ‘Lishichno Sidreshu U’Baasem Shama’ Drosh U’Matza V’Acher Ken Yomar Lecha Navi”. We are meant to search for the Makom “Lishichno Sidreshu”, and then the Navi will reveal the “Makom Asher Yivchar Hashem”

The Medrash continues, telling us that it was this search that Dovid Hamelech undertook, quoting Pessukim from this Perek, “Asher Nishbah L’Hashem…Im Avo B’Ohel Baisi Im A’aleh At Eres Yitzuia Im Etain Shinas L’Einai…Ad Emtza Makom L’Hashem”. It was only then that Gad HaNavi told him to build the Mizbeach at Goren Ornan, at which point it was revealed that Dovid had in fact located the “Makom Asher Yivchar Hashem”.

This Medrash certainly allows us insight into the actions of Dovid Hamelech. Keeping in mind that the Sifri is a Medrash Halacha, it emerges that there was an imperative, Min HaDin, to search for the Makom HaMikdash, only after which the Navi would reveal its proper location. Dovid, then, was fulfilling the Mitzvah expressed by the words “Lishichno Sidreshu U’Baasem Shama”, and did so with characteristic dedication, as the Pessukim here relate.

We must, however, understand the Halacha taught by this Medrash based on the Passuk in our Parsha. Why is there a specific Mitzva to search for the Makom HaMikdash, if its true location would only be revealed by a Navi? We now understand that Dovid was following the dictate of the Sifri, but why was this necessary at all? What, indeed, is the virtue in searching, if only the Navi could reveal the Makom Asher Yivchar Hashem?

Perhaps we can answer this question based on another Medrash that discusses the search for the Makom Hamikdash.

The Shemos Rabba in Parshas Beshalach brings a Mashal of a bird that was sitting in its nest, and saw a Nachash approaching to attack it. fearing for its life, the bird fled its nest and found a branch upon which to rest. Then, a fire consumed the branch, and with it the snake and the bird then alit upon a neaby roof. At that point, its friends urged the bird to stop flying from place to place, and it found a new and comfortable nest.

The Nimshal, explains the Medrash, is as follows: Klal Yisroel is the bird, and the Nachash is Mitzrayim. After we fled Pharoah, he was eventually destroyed, and we still traveled from place to place until finding a permanent home: the Bais Hamikdash. The Medrash concludes with the words “Ad Emtza Makom L’Hashem” for it was then that the bird, Klal Yisroel led by Dovid Hamelech, found its eventual resting place.

This is obviously a Medrash that requires some explanation. What do we learn from this Mashal that we didn’t already know? Our history is well-known; what do we gain from the Mashal that tells us essentially the same story?

R’ Shlomo Kluger explains that the Medrash wishes to explain why HKBH didn’t take Klal Yisroel directly to Eretz Yisroel after leaving Mitzrayim. The Passuk at the beginning of Parshas Beshalach addresses this question, telling us: “V’Lo Nacham Elokim Derech Eretz Pelishtim Ki Karov Hu”. Generally the word “Ki” is understood as meaning “although”, and the Passuk telling us that Hashem did not take us directly to Eretz Yisroel, although it was close, because we were not prepared for war. R’ Shlomo, however, explains that the word “Ki” can also be understood in its simplest form: because.

He continues, explaining that Eretz Yisroel is given only to those who seek it for its Kedusha, and not to those who desire the land for its Gashmiyus or as a refuge. R’ Shlomo writes that there is a simple litmus test to determine which is the case: if one is comfortable in Glaus, but still desires Eretz Yisroel, it must be due to his understanding of the Ruchnias opportunity the land, and the Bais Hamikdash, present. If, however, his longing for Eretz Yisroel comes only when he is oppressed in Galus, perhaps his motives are less than pure.

This is why HKBH didn’t take us straight to Eretz Yisroel: He wished to test our desire for the land. When we were in Mitzrayim, oppressed and abused, longing for our home might not be for the right reasons. Therefore, Hashem took us into the Midbar, and provided for us in every way, so that we were comfortable, and our true intentions could be determined. In the Midbar, although there was a Mishkan, the Mikdash was lacking, and so if we desired Eretz Yisroel, that could be the only reason. The words “Ki Karov Hu” are now understood as follows: it was too soon after we had left Mitzrayim to know why we wished to enter Eretz Yisroel, and therefore we could not be taken directly to Eretz Pelishtim.

This, concludes R’ Shlomo, is the Mashal of the Medrash. A bird seeks a nest for no other reason than the nest itself—it does not desire social standing or luxuries. Klal Yisroel, in its search for the Mikdash was similarly motivated: the nest itself called to us, and nothing else.

Perhaps this is the purpose of the Mitzvah expressed by the words “Lishichno Sidreshu U’Baasem Shama”. We have to prove that the Mikdash is important to us, that we seek the opportunities in Ruchnias afforded by the Bais Hashem above all else. Until we show that that this is true, by searching for it, the Navi cannot reveal its true location.

Dovid Hamelech understood that in order for Shlomo Hamelech to be able to build the Mikdash, he would have to find the location, which could only be done by following the dictate of the Medrash: “Drosh U’Matza V’Acher Ken Yomar Lecha Navi”. He, therefore, undertook this process in earnest, eschewing creature comforts in order to prove that his desires were pure, that it was only the Mikdash that was important to him. It was through his actions, through the Neder of “Im Avo B’Ohel Baisi Im A’aleh At Eres Yitzuia Im Etain Shinas L’Einai” that Dovid Hamelech was able to show our true colors, that we had achieved the level of the bird, seeking its nest without ulterior motives, but for the nest itself. When he did so, he was Zoche to the “V ’Acher Ken Yomar Lecha Navi” promised by the Medrash, as the Makom Asher Yivchar Hashem was revealed to him.