Musar for Berakhot 14:32

We need to clarify that the significance of מקום, place, is something that pertains to all matters pertaining to קדושות, sacred matters. Here, in the instance of the holiness of the Sabbath, limitations have been put in place as to the transfer both of objects to a different domain regardless of distance and of the human being to a different domain beyond certain boundaries. The views of the different Rabbis on the subject are all דברי אלוקים חיים, reflect genuine Torah viewpoints. When we observe the holiness of the Temple, a distinction has been made between service that is performed inside the Sanctuary and service performed on the copper altar outside the Sanctuary itself. [the majority of all service. Ed.] The Torah (Leviticus 21,12) says of the High Priest: ומן המקדש אל יצא, "he must not leave the Sanctuary." When discussing the sanctity of the place where one studies Torah, our sages say that whoever has reserved a specific place for himself for the study of Torah will overcome his enemies (Berachot 7). The same applies to someone who prays in the same place regularly. The sites in which holy tasks are performed are surrounded by קליפות, wicked people or influences. These influences form a barrier between our sins and our ability to approach G–d. Reserving specific places, seats, etc., is a method adopted by G–d's holy people, Israel, to internalise holiness so that it is not perceived externally. We know that the real "honour" of the king's daughter is פנימה, within the confines of her house (Psalms 45,14).

I have pointed out earlier how Nachmanides has severely faulted the Hasmoneans for grabbing the "crown" of Royalty in addition to the "crown" of Priesthood. The Hasmoneans believed that they personified both the "crown" of Royalty and that of the Priesthood, remembering that Tamar, who was not descended from Yehudah but from Shem, became the maternal matriarch of the Davidic Kingdom. Her ancestor Shem (in his capacity of Malki Tzedek), had also combined the "crowns" of both Royalty and Priesthood in his person. The Hasmoneans used this example as their precedent. When they proclaimed Hallel and sang songs and at the same time kindled the oil that bore the stamp of the High Priest they felt that they symbolised the combined virtues of David and that of the High Priest.