Har Sinai and Har Hamoriah

Har Sinai and Har Hamoriah

               

It was a historic week in Jerusalem as the United States officially opened its embassy in Jerusalem. This is not the first time that Jerusalem and Shavuot coincided to make headlines.

Shavuot 1967: Grand Reopening of the Kotel for Jewish Prayer – a week after the end of the 6 Day War. NY Times covered the event with a special report in its June 14, 1967 issue.

The Times was not aware of just how appropriate it was for Shavuot to be celebrated in connection with the Kotel and Temple Mount. For Har Sinai (central to the Shavuot story) and Har Hamoriah (location of Temple Mount) are the two mountains most central to Jewish history and Jewish identity. Our Rabbis teach us just how interconnected the two locations are.

                On one hand: Har Sinai is the model/ inspiration for the Beit Hamikdash on Har Hamoriah:

1. Chazal teach us that the fire that constantly burned on the Mizbeach on Har Hamoriah had originally been lit from the fire that burned during Matan Torah on Har Sinai.

2. Vayikra Rabba: the sprinkling of blood that Moshe does at Har Sinai- marks the origins of sprinkling blood, so important in the Temple Service on Har Hamoriah

3. Ramban’s opinion that the purpose of the Mishkan is to be a mobile Sinai unit- to have an ongoing Revelation, similar to what occurred at Har Sinai- as the Jews make their way to Israel, and ultimately on Har Hamoriah in the Beit Hamikdash.

On the other hand: Mt. Sinai resembles what occurred earlier at Mt Moriah- at Akeidat Yitzchak. Rabbanit Shani Taragin notes the similarities:

1. At Har Sinai- the Jews prepared for 3 days before Revelation could occur- just like Avraham journeyed for 3 days prior to the Akeida

2. At Har Sinai: Moshe tells his colleagues to wait at the base of the mountain while he journeys upward- just like at Har Hamoriah, Avraham tells his escorts to wait for him at the foot of the Mountain while he journeys upward.

3. At Har Sinai- Bnai Yisrael saw God- just like at Har Hamoriah, Avraham declares “Behar Hashem Yeraeh”.

The relationship between Har Sinai and Har Hamoriah is symbiotic and synergistic. Each mountain teaches us lessons that can be derived from, and enhanced by, the other mountain.

It was personal sacrifice, journeying down the lonely road of submission to God and the countercultural beliefs demonstrated by Avraham at the Akeida on Har Hamoriah that set the paradigm for Bnai Yisrael. Avraham’s declaration of Hineni at Har HaMoriah inspired the nation’s declaration of Na’aseh V’Nishma (ie we submit to God even if we don’t understand) at Har Sinai.

It was a commitment to Jewish unity and collective responsibility exhibited by Bnei Yisrael at Har Sinai that was crucial for the nation’s development as they prepared to live a normal yet noble life in Eretz Yisrael, where their spiritual focal point was the Beit Hamikdash on Har Hamoriah.

                From Har Hamoriah we learn the value of personal identity and blazing one’s own trail. From Har Sinai we learn national identity, unity and appreciating the values of community and tradition. Though seemingly conflicting, these lessons must reside within one person, one spot, as the Midrash Tanchuma teaches us:  Sinai Meheichan Bah? MeHar Hamoriah Nitlash K’Challah Me’Isa.

                Har Sinai and Har Hamoriah come from the same location.  Har Hamoriah informs the Har Sinai experience, which then influences the Beit Hamikdash on Har Hamoriah. There is a tension between Har Hamoriah (personal identity) and Har Sinai (collective responsibility). Yet these two great mountains of Jewish history encourage us to understand how together they form a rich tapestry, critical to Jewish life.