This document provides an introduction to exploring the nature and purpose of sacred space according to the Hebrew Bible. It will examine how sacred space was meant to be administered and used to fulfill God's purposes. Sacred space was intended for people to draw near to God and experience holiness in order to fulfill their mission to be a holy nation. While the Temple in Jerusalem no longer stands, the document questions what can be learned from biblical language on sacred space and if there are still ways for people to experience sacred encounters. It poses initial questions on the concept of sacred space to stimulate discussion.

1. The Nature and Purpose of Sacred Space - Part 1
Introduction - In the Hebrew Bible and related texts that explore its meaning
and application, there is a very serious interest in, and focus on, the
importance of sacred space. We will devote several sessions to exploring
basic ideas about the nature and purpose of sacred space - both as to what
it meant to people of the Bible as well as what it might mean for people in
our own time. We will further look at how sacred space is to be
administered and operated to fulfill God’s purposes.
In other and succeeding chapters, we will examine in greater detail how,
when, why, and for what specific purposeswe go to sacred space.
Fundamentally, the idea is that we were to draw near to God in sacred
space and experience God’s holiness in order to fulfill our missionto be
holy in our lives. Our covenant calls upon us to become a kingdom of
priests and a holy nation. One could say that much of our work both in this
chapter and those chapters that follow are fundamentally about how we
prepare for and live out this covenant role.

2. Traditionally, these mitzvot were intended to apply only to the Temple in
Jerusalem. Since the Temple no longer stands, the prevailing view has
been that these mitzvot are no longer applicable, at least not directly so.
Yet, the issue remains: what do we make of the Biblical language? Do we
study it, as some do, to be prepared for the day when the Temple is re-
built? Or is there something enduring about the need for, and ways of
experiencing, sacred encounter that is informed by our study of these
mitzvot? Do we need and benefit, as our ancestors did, from sacred
encounter? How, and in what possible ways? And, if so, can these words
provide crucial guidance?
We will start with this idea of the Biblically directed command,which literally
requires the construction and use of a single sanctuary at a divinely chosen
place in the Promised Land.
But even after being so instructed, but before entering the Land, the people
did not wait to build a holy shrine. They built a mobile sanctuary
immediately and invested, with God’s guidance, a great deal in it - both
materially and spiritually. We saw this on our journey through Torah in the
detailed instructions in Chapters 25 through 31 of Exodus and the detailed
implementation of those instructions in Chapters 35 through 40 of Exodus
in the designand construction of sacred space. This was known as the
Dwelling, which included the Tent of Appointment.

3. Though we won’t go into detail here about them or arguments about their
appropriateness, there were several shrines that were built in the Promised
Land that both pre-dated and post-dated the construction of the First
Temple in Jerusalem. Note Ezekiel 11:16:“I have scattered them among
the lands, yet I have been for them a small sanctuary in the land where
they have arrived.”
Initial Questions
Here are a few questions I want to pose to stir up your thinking before we
read and discuss these mitzvot specificallyand go into a deeper
considerationof them. I want us to consider possible answers for both
Jews and Christians.
1. When you hear the phrase, “sacred space,” what ideas come to your
mind?

4. 2. Where do you think sacred space is? What happens in sacred space, as
you understand the term? What value might this bring to us, and what
purpose might be served for both God and us in the experience of sacred
space? How might this relate to the missionto be a kingdom of priests and
a holy nation?
3. Does God dwell in sacred space? Is God confined there in any way? If
not, what is special or, shall we say, sacred about sacred space?
(Notions: 1) Space for formal encounter with God;2) Accessibleto all; 3)
Presided overby priests or other facilitators for God; 4) A place to sense,
learn, and develop holiness through prayer, worship, study, offerings, and
other aspects of sacred encounter; 5) God is never confined anywhere but
rather is available to us in this space for such encounter, so, as Chinuch
says, “our spiritual essencewill rise to be joined with the Higher Spiritual
essence”;6) Church, synagogue, home, where we study God’s word, other
special/sacred space,the holiest part of ourselves; 7) We come out of
encounter here advanced/strengthened in holiness, having been inspired
through worship/service to recognize and serve God increasingly as a
kingdom of priests and a holy nation; 8) Blessing and holiness increase
there.)

5. I. Read Exodus 25:8. Let’s now go deeper. Why would God place such
emphasis on construction of sacred space?
(Our encounter with God would never be the same as that of our ancestors
who were at the mountain and had experienced God’s miraclesdirectly in
Egypt, the wilderness, and as they prepared to enter the Land. However we
may come to understand it, God has blessed us with sacred space to
sustain encounter with the Divine.
It is there where we formally encounter God and draw near to God on a
regular basis, as well as experience moments of eternity in special time.
God is always available for this encounter, ever-desiring us to draw from
such nearness the instruction, the commitment, and the readiness to fulfill
our duty to be a nation of priests and a holy people.
Alshekh: God requires that we lead lives of holiness so that we ourselves
may be spiritually fit to establish our Sanctuary on earth that parallels God’s
Sanctuary in heaven. (This suggests that sacred space helps us prepare to
build an even greater space of sanctuary on earth, perhaps so that the
whole earth might ultimately be covered by it.)

6. Chinuch emphasizes the importance of learning God’s word and following it
through his discussionof this mitzvah. Our activity here is “to prepare the
hearts of man to be focused uponHis service, may He be exalted.”
II. Read Leviticus 19:30. Why would we be expected to show reverence in
scared space?
(It’s home to God’s word; it inspires and conditions us to live in God’s ways.
It’s where we draw near to God.)
How would we show reverence in those places we consider sacred space
in our own lives? Do we? If not, is that a problem, and what can be done
about it?
(Discussion: Appropriate mood,state of mind, spirit, respect, awe, what we
do, how we appear, how we treat God and others, reverence causes
humility and softness ofheart - all this contributes to elevating our

7. thoughts/spirits in accord with living in God’s way and beneficenceand
preparing to assume our missionin the world.)
III-IV.Read Numbers 18:2,4, 5. Why must we guard over the sanctuary
and never interrupt the watch?
(Traditionally, the Levites and the priests, to a lesserdegree, had these
duties in days of old. They protected the space from defilement or damage
and, importantly, contributed to the reverence of worshippers by creating
an environment of respect, protection,importance of space that is guarded,
and indeed its glory.
We sense this feeling when we enter a court or a museum or a palace, for
example. Do we in sacred space? Could we find ways to do so more in
sacred space? How, and who are the guarding “priests” and “Levites” in our
time and world?
Discussion.)

8. V-VI. Read Leviticus 6:6. Why? What do we do when we follow this
guidance? What does this exercise appear to contribute to our mission in
the world?
(There are many possible explanations, of course. Here’s one: We say
through this action that we acknowledge that God is eternal. We make a
continuing commitment to God and the Divine Way. And, in the work that
we as priests do and will do, we make a statement to all who pass
encouraging them to join us in this Way.
The altar fire serves as a beaconfor God and others, illuminating our
sacred relationship and covenant. Like the call of our Way, the fingers of
the flames of this fire forever reach out to us to come and draw near to our
God and each other.
Chinuch: the fire triggers the blessing of fire inside of us. This fire provides
us with the energy to act and function, and it is a fire in balance.)

9. VII.Read Exodus 25:30.What might it mean to set showbread
continuously in sacred space?
(This may be a collective recognitionand gratitude to God for our
sustenance with which the Divine blesses us. It may, too, as Chinuch
suggestedwith fire, be a way of triggering blessing for all the bread and
sustenance we have in the world. That it involved twelve loaves suggests
all tribes - all the community - are blessed and join in expressing gratitude,
and that the blessing spreads to the tables in all homes in all the
community.)
VIII-IX.Read Exodus 20:22-23.The altar must not be made of hewn
stones, and the approach to the altar must not be made with steps. Any
ideas about what these two mitzvot are all about?
(With respect to the first, the basic notion is that stones that are hewn
would be cut by an iron instrument, such as a sword-like instrument, which
cuts and, as Chinuch says, is “constantly prepared to shed blood.” We are

10. not to do anything to the Altar with instruments that serve destructive
purposes. Chinuch: “a personis affected according to his actions, and his
thoughts always follow his deeds.” The altar is, according to Artscroll notes,
“the conduit for blessing and peace,” so its construction ought not reflect
the influences of instruments of war.
In what ways, if any, should these ideas inform the way we construct
sacred space, however we understand such space?
Discussion: Should we considerusing only rough stones? Are there other
ideas as to deeperlevels of meaning, as to what we should do or not do in
the construction of our “altars”?
As to the second mitzvah, the ramp is preferred to steps forreason of
respect. The commonidea is that the elevation of a step caused exposure
of uncovered parts of the bodies of the priests. We are to reinforce modesty
and sanctity. As before, Chinuch: the objective of our obligation to show
respect is to create a portrait in our hearts of awe of the place, its
importance, and its supreme glory, for as a result of one’s action the heart
is affected.
Do these ideas affect our thinking about propriety in sacred space? How?

11. Discussion- Perhaps acts of immodesty, immorality, carelessness, levity,
or improperthought or arousal are disrespectful and inappropriate, and
should be avoided in space we deem sacred.)
Conclusion