A Spiritual Experience

And these are the laws that you should place before them. (Sefer Shemot 21:1)

I. The Sanhedrin’s location

The passage introduces Parshat Mishpatim. The parasha provides a detailed account of laws that Moshe received at Sinai. Most of the laws in the parasha concern civil matters. Areas covered in the parasha include the treatment of servants, the responsibilities of one who borrows or rents an object for its damage or loss, the punishment for theft, and responsibility for causing personal injury or property damage. 

Commenting on the above passage, the midrash notes an interesting juxtaposition. The previous parasha ended with a discussion of the design for an altar. The midrash asks, “why do the laws of Parshat Mishpatim follow laws regarding an altar?” The midrash responds that this juxtaposition is intended to teach that the Sanhedrin – the highest court of the nation – must be located adjacent to the Bait HaMikdash – the Sacred Temple.[1] 

These comments raise a question. Why is it necessary for the Sanhedrin to be situated adjacent to the Bait HaMikdash? Our Sages and commentators offer various explanations. Let’s consider some of these.

II. The Sanhedrin’s role in the Bait HaMikdash

Shelah suggests, based upon a comment of Rambam – Maimonides, that the requirement responds to practical necessity. Rambam explains that the Sanhedrin occupying the Granite Chamber adjacent to the Bait HaMikdash decided all issues regarding the suitability of a kohen to serve. This court resolved questions related to the lineage of a kohen and judged whether a physical blemish disqualified the kohen from service.[2] Shelah explains that because the Sanhedrin was charged with resolving issues directly related to service in the Bait HaMikdash, the Granite Chamber was the appropriate location for it.[3] 

III. The role of justice

Rashal explains that the altar and the courts have similar functions. The sacrifices offered on the altar promote peace between the Jewish people and Hashem. The laws of Parshat Mishpatim promote peace among the members of the nation. The placement of the Sanhedrin within the compound of the Bait HaMikdash demonstrates that perfect peace requires service to Hashem and justice within society. Alone, neither is sufficient to produce harmony.[4]

Rashal suggests an alternative explanation. The Talmud comments that Hashem’s presence within the Jewish people will not be restored until all corrupt judges are eliminated.[5] Rashal explains that the Bait HaMikdash is the place in which the Divine Presence is most intensely expressed. The Sanhedrin represents the courts of the nation and justice. The placement of the Sanhedrin in the compound of the Bait HaMikdash communicates that social justice is a prerequisite for the expression of the Divine Presence in the Bait HaMikdash.[6]    

IV. Practical issues and messages

In summary, these explanations adopt two approaches to explaining the placement of the Sanhedrin adjacent to the altar – in the compound of the Bait HaMikdash. Shelah contends this placement serves a practical end. It facilitates prompt resolution of issues relevant to the service – specifically, questions regarding the suitability of a kohen to participate in service. Rashal maintains that the location of the court is intended to communicate an important message. The basic message is the justice and devotion are interrelated. Alone, neither, is sufficient to produce harmony within a society or to secure the Divine Presence within the Jewish people.

V. Torah study and Hashem’s presence

A novel explanation for the location of the Sanhedrin is offered by Rav Yitzchok Isaac Chaver.

“It is written ‘For from Tzion goes forth the Torah and the word of Hashem from Yerushalayim’ (Yishayahu 2:3). This is because the Great Sanhedrin sits there in the Granite Chamber and from there goes forth teaching to all Yisrael. This is the essence of Torah – to determine the true [message] of the Torah and to teach [its observance] in accordance with the law. 

And the essence of the Divine Presence is there [in the Granite Chamber].  Therefore, it was required that the place of the Sanhedrin must be adjacent to the altar… This is because through it the Divine Presence resided in the Bait HaMikdash.

Similarly, we find that in the wilderness the essence of the Divine Presence resided in the Mishcan (the Tabernacle) because from there The Blessed One communicated the entire Torah – its general principles and details….” (Ohr Torah pp 231-2)

Rav Chaver’s contention is that the Divine Presence did not express itself in the Bait HaMikdash because of the ritual service performed there. The Divine Presence was expressed there because it was the place from which the Sanhedrin taught the nation the laws of the Torah. In other words, the Bait HaMikdash was made suitable as a place of worship by the Torah teaching that took place there. He further explains that the relationship of the Divine Presence to the Bait HaMikdash was consistent with the Divine Presence in the Mishcan – the Tabernacle of the wilderness. Hashem spoke to Moshe from the Mishcan. He taught Moshe the mitzvot of the Torah and their laws. This teaching and study of Torah endowed the Mishcan with the Divine Presence – not the sacrifices offered there.

In short, Rav Chaver’s position is that the presence of Hashem is secured through Torah teaching and study. Ritual service is a response to the Presence; it is not the cause of the Presence. 

VI. Rethinking the meaning of spiritual experience

Rav Chaver’s perspective on spiritual experience is very different than the popular view. Most assume that prayer is a more meaningful or direct means of connecting with Hashem and relating to Him. Rav Chaver insists that this not true. The most meaningful relationship with Hashem is founded upon the study of His Torah. According to Rav Chaver’s perspective, we can easily understand why our Sages incorporated the Torah reading into the weekly service. Our study of Hashem’s Torah invites His presence and renders our prayers more meaningful. 

[1] Michilta, Parshat Mishpatim, Introduction.

[2] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Biyat HaMikdash Melachim 6:11.

[3] Rav Yishayahu Horowitz (Shelah), Shenei Luchot HaBerit, Vavei HaAmudim, Chapter 17.

[4] Rav Shlomo Luria, Gur Aryeh on Sefer Shemot, 21:1.

[5] Mesechet Shabbat 139:a.

[6] Rav Shlomo Luria, Chidushai Agadot, Mesechet Shabbat 139a.