To come to the Beit HaMikdash for the purpose of eating and drinking? For that the prophet admonished us in the harshest terms: “Who asked you to come and trample My courtyards?” (Yeshayahu 1:12). Indeed, who asked them to come? Apparently, God does not want them there – even for kiruv purposes, even to put bodies in seats, even to attract attention in newspapers. For the end result of such an edifice is churban – destruction. The building does not last, because it does not deserve to last.
King Shlomo stated (Mishlei 15:8) that “the offering of the wicked is an abomination to God,” and the Vilna Gaon commented here that “offering” means shelamim, the peace-offering that is purely voluntary and not at all for atonement – and yet it is still an abomination to God. But “His desire is the prayer of the upright.” He continued (ibid 15:16): “Even a little done with fear of God is better than a great abundance acquired with turmoil and commotion.” That is as true in life as it is for shuls and places of holiness. Quality matters more than quantity.
It is easy to build a shul: it is infinitely more difficult is to do it for the sake of Heaven, to serve only God and not man. That is much more complicated. Indeed, all shuls wrestle with the dilemma Professor Sarna highlighted – how to strike a balance between the people who come to shul to talk to God and the people who come to see their friends; between those who see the shul as a place to daven and learn Torah and those who see it as a social environment in which davening and learning are just two of several possible functions and activities.
The body finds its sustenance out there in the world, but the soul finds its enrichment in the places designated for holiness. That is the uniqueness of a shul that is easily lost amid the cacophony of clinking glasses.
We drive away the divine presence when we sully His holy places and transform them into saloons that host prayer services. But we gain eternity and sanctity, and with it the spread of His presence, by focusing on true service of God and surrender to His will.
About the Author: Rabbi Steven Pruzansky is spiritual leader of Congregation Bnai Yeshurun of Teaneck, New Jersey, and author, most recently, of “Tzadka Mimeni: The Jewish Ethic of Personal Responsibility” (Gefen Publishing House, Jerusalem, 2014). His writings and lectures can be found at www.Rabbipruzansky.com.
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