1. The Structure and Elevation of the Beit HaMikdash
The Parsha of Re’eh discusses the distinction between the Mishkan and the Beit HaMikdash, focusing on the concept of a permanent structure—the Beit HaBechira—the chosen home, which is the Beit HaMikdash. Maimonides describes how one would ascend to the Beit HaMikdash: entering from the east wall of the Temple Mount, you would not walk straight in but rather ascend in stages, as the Beit HaMikdash was built on a mountain. Each section had its own elevation, and with each ascent, there was an increase in sanctity. The physical elevation was a manifestation of spiritual ascent. According to Rambam, after entering from the east gate, you would first reach the area called the Cheil—the outer area of the Beit HaMikdash—which was flat. From there, you would ascend 12 steps to reach the women’s gallery (Ezrat Nashim), then another 15 steps to reach the men’s courtyard (Ezrat Yisrael). These 15 steps correspond to the 15 Shir HaMa’alot—Songs of Ascents—in Tehillim. The Levites would sing on these steps with various instruments. From the men’s courtyard, you would ascend one additional amah—arm’s length—to reach the Kohanim’s section, which included the outer altar (Mizbeach). Finally, you would go up 12 more steps to enter the Ulam, a large hall before reaching the inner sanctuary (Heichal). Each area was flat within itself, but moving from one section to another required ascending steps, reflecting an increase in both physical height and spiritual sanctity.2. Comparing Elevation in Mishkan and Beit HaMikdash
In contrast to the Beit HaMikdash, where each ascent represented a higher level of sanctity and physical elevation, the Mishkan was constructed on flat land. Whenever Bnei Yisrael camped and erected the Mishkan during their journeys in the desert, it rested on level ground without any physical elevation between sections. The reason for this difference is rooted in their respective purposes. The Mishkan was temporary; its sanctity did not attach itself to any specific place. Once it moved on, no holiness remained at its previous location—similar to Har Sinai, which lost its sanctity once Hashem’s presence departed. The Mishkan represented a descent from above into this world but did not create a lasting connection with its location. By contrast, Hashem desired that His presence be permanently connected with this world through the Beit HaMikdash—His true dwelling place. Because of this enduring connection, both spiritual and physical elevations were manifest: as one ascended higher up Har HaBayit (Temple Mount), one also reached higher levels of sanctity.3. The Unique Status of Kodesh HaKadoshim
A question arises: if every increase in sanctity is reflected by a physical ascent in the Beit HaMikdash, why do we not find any steps or elevation separating the main sanctuary from the Kodesh HaKadoshim—the Holy of Holies? This innermost chamber was where only the Kohen Gadol—High Priest—entered once a year on Yom Kippur to offer incense and pray for all Israel. The answer given by the Rebbe is profound: The level of holiness within Kodesh HaKadoshim is so transcendent that it cannot be represented by any physical elevation or step. To have a step or ascent would imply that it is merely another level above what came before—a quantifiable increase. But Kodesh HaKadoshim represents an entirely different dimension: it is beyond all levels and cannot be defined by gradations or steps. Within ourselves as well, we each possess an inner “Beit HaMikdash.” Hashem dwells within every Jew—B’socham, “amongst them,” not just “within it.” The deepest part of our soul—the Yechidah, or essence—is analogous to our personal Kodesh HaKadoshim. This essence cannot be defined or reached through incremental spiritual work or intellectual effort; it simply exists at our core.4. The Essence of Jewish Identity: Pintala Yid
The Rebbe explains that while we can serve Hashem using our mind (intellectual appreciation) or heart (love and awe), these are defined faculties—specific powers within our soul. But there exists something deeper: an undefinable point known as “the Pintala Yid”—a Yiddish expression meaning “the little dot.” This refers to an innate spark of Jewish identity present in every Jew’s DNA. Sometimes Jews who do not observe Torah or mitzvot may nevertheless display extraordinary self-sacrifice for their Judaism when faced with existential threats—a phenomenon described in Tanya. This readiness comes not from conscious preparation but from that essential spark—the Kodesh HaKadoshim within—that emerges when challenged. This spark is likened to a flintstone: even if submerged in water for years, when struck it produces a spark instantly. So too with every Jewish soul—the essence remains intact regardless of external circumstances or lack of observance. When struck by challenge or inspiration (sometimes suddenly and without preparation), this essence shines forth powerfully. Because this level cannot be reached through gradual ascent—no amount of intellectual meditation can access it—it is not represented by steps or elevations in either our souls or in Kodesh HaKadoshim itself.5. Rashi on “Not Able To”: Moral Sensitivity Beyond Halacha
Another insight from this week’s Parsha comes from Rashi’s commentary on verses where Torah says “you are not able to.” Rashi clarifies that sometimes “not able” means “not allowed”—not due to lack of ability but because something is prohibited. Rashi brings an example from Sefer Yehoshua regarding Jerusalem: The tribe of Yehudah could not drive out the Yevusites who lived there—not because they lacked strength but because Avraham had made a covenant with their ancestors (the Chitim) when purchasing Ma’arat HaMachpelah for Sarah’s burial. This agreement forbade taking their land by force until David later bought them out and nullified their claim. The Rebbe elaborates that even though halachically Bnei Yisrael were permitted—and even obligated—to conquer all Canaanite nations (regardless of Avraham’s covenant), they refrained due to concerns about chilul Hashem—a desecration of Hashem’s name if they appeared untrustworthy by breaking an ancient agreement publicly recorded by those nations.6. Public Perception and Kiddush Hashem Today
This lesson has contemporary relevance: Sometimes we refrain from certain actions not because they are forbidden by halacha but because they might send a negative message or cause misunderstanding among others—potentially leading to chilul Hashem. David Hamelech chose to purchase Jerusalem rather than conquer it outright so no one could claim he acted unjustly—even though he had every right according to Torah law. Similarly today, especially for religious Jews whose actions are scrutinized publicly, we must be mindful not only about what halacha requires but also about how our actions are perceived. This extends beyond strict halachic observance into public relations—explaining our practices thoughtfully so others understand rather than misjudge us or Torah values negatively. For example, controversies such as religious Jews’ participation in national service should be addressed through education about Torah’s central role throughout Jewish history rather than dismissing critics outright. Ultimately, we must strive both for fidelity to Torah law and sensitivity toward how our actions reflect upon Hashem and His people—always seeking ways to foster understanding and avoid chilul Hashem wherever possible.