Parshat Re’ei — A Ban On Bamot

In Parshat Re’ei, the Torah gives a firm command to klal Yisrael to destroy all the places where the Canaanim had sacrificed to their idols. Moshe then warned them not to bring korbanot wherever they wanted, but only in the designated place that Hashem would choose. No private altars, and no bamot — high places, such as a large stone upon which they brought korbanot.

The Ramban quotes the Navi Yeshayahu, who says that Yerushalayim — and earlier, Shiloh — should be a gathering place for everyone to serve Hashem. That would have a great influence upon the people.

When learning through Navi, especially through Sefer Melachim, bamot were a constant problem. The Mishnah at the end of Masechet Zevachim lists the times when bamot were permitted and when they were forbidden. During the hundreds of years that the Mishkan was in Shiloh, bamot were forbidden. Then, once the Beit Hamikdash was built, they became forbidden forever.

However, throughout the time of the ban on bamot, especially during Bayit Rishon, this was a huge test. People kept bringing korbanot on them. Even when the kings of Yehudah were tzaddikim, they were unsuccessful in removing the bamot, until King Yoshiyahu finally did so toward the end of Bayit Rishon.

The ban on bamot is so serious that it is brought by Chazal as the example of eit la’asot la’Hashem — at certain times, there is a need to push aside something forbidden by the Torah for the sake of Hashem. The example given is when Eliyahu challenged and defeated the prophets of the Ba’al. Eliyahu built a bamah and brought a korban on it. That was a serious exception to the halachah.

What was the great desire and attraction of the bamot? What was the huge yetzer hara?

R’ Avigdor Miller zt”l described this as showing klal Yisrael’s great level of kedushah, through their desire to be close to Hashem. They were being criticized for wanting to be closer to Hashem by bringing korbanot whenever and wherever they were able to.

They had a tremendous desire to serve Hashem by creating a strong connection with Him. A korban was brought from a person’s money, from part of the person, as belongings are “part of” their owner. One reason why money is called damim — similar to dam, blood — is because it is part of a person, earned through one’s literal blood and effort. When a person gives away a part of himself, he creates a bond with the other. With a korban, that bond is with Hashem.

Hashem does not need anything from us. After all, He created everything! Rather, He gives us the opportunity to become close to Him through our actions, which in this case was through the korbanot. That is why it was so challenging for them to be limited.

We would like to suggest another explanation. Klal Yisrael wanted to emulate the Avot. By the Avot, the Shechinah rested upon them, in their homes. The house, or tent, of Avraham Avinu was like the Beit Hamikdash. When Sarah died, it was like Churban HaBayit. That is why it was only after Rivkah arrived, and the candles, challah, and ananei hakavod returned — representing the menorah, Shulchan, and korbanot of the Mizbe’ach — that Yitzchak was consoled, because it was like rebuilding the Beit Hamikdash.

By Yaakov Avinu, it says that the Shechinah was above his bed. This was not only when he was dying — as the Shechinah is by every sick person — but we see it when Reuven moved Yaakov’s bed. It affected and ruined the arrangement in Yaakov’s home, which was a representation of the Beit Hamikdash. One cannot simply rearrange the setup in the Beit Hamikdash for personal reasons, regardless of how correct they may seem. That is one reason why Yaakov rebuked Reuven so strongly.

As well, the Shechinah rested upon each Jew — and it still does. Each person had a personal Beit Hamikdash. We still have this in our homes, with the mezuzah, a person’s table, which is compared to the Mizbe’ach, among other things. We have many parallels, and one’s home is a mikdash me’at, a small version of the Beit Hamikdash.

However, the allowance to have bamot and bring korbanot ended completely when the Beit Hamikdash was built. The churban did not allow us to bring korbanot elsewhere, as opposed to when there was no Mishkan.

Klal Yisrael had a tremendous desire to continue feeling the Shechinah in a personal way, which to them meant bringing korbanot. Perhaps they had ways to rationalize their actions, to “kasher” it. The shechitah is in honor of Hashem, or in thanks to Hashem, and it is not really a korban. It is more than a barbecue for a seudat mitzvah, but it is not really a korban.

It could be that they made those calculations, because it was well known that it was assur in their times. The Torah says so, and it was clearly told to them by the Neviim. But there is always the “frum” yetzer hara, and it was very hard to stop.

We find this challenge among us in various ways. When there is a general consensus from the poskim and gedolim on an issue, and individuals with an intense desire to be close to Hashem go against it, even with honesty and a full heart, that is this same challenge. And most certainly, we are not discussing when people have their own personal calculations and schemes in mind.

In recent years, there was a major argument in Eretz Yisrael regarding a serious communal issue, and Rav Chaim Kanievsky zt”l held one way, like the majority of the Gedolei Yisrael. A friend of mine had family in the opposite camp, who argued with Rav Chaim. I asked him, “Do they still hold of his Torah and power of berachah — Bo”ha, berachah v’hatzlachah?”

He answered, “Certainly they hold of his berachot, tefillah, and answers for everything! Who else knows the entire Torah?! Just that in this issue, they say he does not really understand…”

The advice to avoid this problem is to have a rebbi, who has a rebbi with a mesorah — tradition — reaching to the Gedolei HaDor. This will be a challenge until Moshiach’s arrival, with the return of the Sanhedrin, nevuah, and clarity. Until then, we should strengthen ourselves to connect to the Shechinah with a connection through our talmidei chachamim.

May we merit to greet Mashiach very soon!

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R’ Dovi Chaitovsky and his family have the zechut to live in Eretz Yisrael, where he dedicates himself to learning and teaching Torah. His divrei Torah often draw from the shiurim of R’ Yisrael Altusky shlit”a of Yeshiva Torah Ore, available on www.KolHalashon.com.
In his column, Connecting The Dots: Torah Thoughts For Modern Times, R’ Dovi offers thoughtful insights that bridge timeless Torah wisdom with the challenges of contemporary life, using stories, parables, Torah sources, and reflections on current events to highlight practical lessons from Jewish tradition and encourage readers to apply them in their daily lives.