Hashem Is Truly Everywhere…So Why Yerushalayim?
Rabbi Reuven SchrierIn this week’s haftarah, we read of Yishayahu HaNavi‘s stunning vision in the Beit HaMikdash. He perceives Hashem‘s Presence and heavenly angels filling the entire Temple. He hears the lofty Seraphim call out to each other with a phrase that is quite familiar to us from our daily prayers: “קדוש קדוש קדוש ה’ צבא-ות מלא כל הארץ כבודו – Holy, holy, holy is Hashem, Master of Legions, the whole world is filled with His glory.”
This sublime verse is the angelic parallel to our Shema Yisrael. As we explicitly state in our own Birchot Keriat Shema, the Seraphim recite this verse to accept upon themselves the yolk of Divine Will, just as we are mekabel ol Malchut Shamayim when we recite Shema and dedicate ourselves to Hashem.
But there is a very basic question that arises from this verse. The Melachim declare that Hashem‘s glory fills the entire world. This doesn’t seem to be much of a surprise for the average Jew today. As we know from our favorite Kindergarten song, “Hashem is here, Hashem is there, Hashem is truly everywhere!”
But if Hashem‘s glory truly is everywhere, then how can we possibly explain the abundant number of pesukim in the Torah that describe Hashem‘s Presence resting in particular places? Hashem Himself “descended” to deliver the Plague of the Firstborns, He “came down” onto Har Sinai, and He rested His Presence on the Mishkan the Jews built. The whole premise of the Beit HaMikdash‘s construction is to serve as a “home” for Hashem‘s Presence in this world.
This question becomes even more vexing when we consider our relationship with Yerushalayim. Every Jew knows that the Kotel HaMa’aravi is a prime place for tefillah. When asked why, most Jews would respond that it is bordering Har HaBayit, where Hashem‘s Presence rests. When we say that Yerushalayim is holier than other places, what do we even mean?
While the answer to this extremely confusing question is beyond the scope of this Dvar Torah (indeed, beyond the understanding of anyone other than Hashem Himself), let us draw from a fundamental comment of the Mabit in his Beit Hashem. The Mabit notes that when we describe holy places in this world, we are really describing the ability to perceive Hashem‘s Presence in those places. It is true that Hashem‘s Presence fills the cosmos. But mortal human beings – with their impure foibles and smallness – cannot palpably experience this reality. We are blinded by sin, desire, and confusion.
The angelic Seraphim, on the other hand, are unhindered by mortal limitations. Their elevated perception of reality allows them to see deeper beyond the illusions of this world. They declare מלא כל הארץ כבודו – that indeed Hashem‘s Presence is everywhere.
It is only in certain select places where the mortal curtain lifts – where the truth of Hashem‘s Oneness begins to penetrate into the darkness of this world. Yerushalayim is the ultimate place in which Klal Yisrael can more deeply understand – even feel – the Oneness of Hashem.
