Surprisingly, the word "Yerushalayim" never appears anywhere in the Torah. The first time it is mentioned is in Sefer Yehoshua chapter 10. Prior to that, the Torah only speaks about an anonymous place or a mysterious makom which will be chosen by Hashem as the future site of the Beis Hamikdash, as the pasuk states, "But only to the place which Hashem shall choose from all your tribes, to set His Name there" (Devarim 12:5). The Torah is equally as vague when describing the location of the akeidas Yitzchak, where the Torah simply says, "Avraham lifted up his eyes and saw the place from afar" (Breishis 22:4). Similarly, when Yaakov falls asleep on that very spot, the Torah dodges divulging any specific details and reveals only that "he arrived at the place and lodged there because the sun had set" (Breishis 28:11).
The Rambam (in Moreh Nevuchim part 3, chapter 45) suggests three reasons why the whereabouts of Yerushalayim and the Har Habayis were initially shrouded in some measure of secrecy. He writes, "First, if the nations had learnt that this place was to be the center of the highest religious truths, they would occupy it, or fight about it most perseveringly. Secondly, those who were then in possession of it might destroy and ruin the place with all their might. Thirdly, and chiefly, every one of the twelve tribes would desire to have this place in its borders and under its control. This could lead to divisions and discord, such as were caused by the desire for the priesthood. Therefore, it was commanded that the Temple should not be built before the election of a king who would designate its location and construction, and thus remove the cause for dispute."
The notion raised by the Rambam, that the distinctiveness of the Temple Mount was deliberately concealed in order to prevent it from being seized by other religions and beliefs is supported by the preceding pasuk which commands us to "destroy all the places where the nations...worshipped their gods, upon the lofty mountains and upon the hills and under every lush tree" (Devarim 12:2). Rav Rueven Katz (Degel Reuven vol. 3 section 3) derives from the juxtaposition of these two issues that had the Temple Mount been defiled by idol worship it would have been permanently disqualified as the site for the future Beis Hamikdash. Indeed, the interceding pasuk "You shall not do so to the Lord your God" (Devarim 12:4), implies that despite the fact that the mitzvah to destroy objects of idol worship applies only to their gods and not to the mountains themselves (Avodah Zarah 45a), nonetheless, a location that was designated for idol worship may not subsequently be recommissioned to the service of Hashem.
However, Rav Yisroel Reisman proposes that the Torah concealed the exact identity of Yerushalayim and the specific location of the Har Habayis for another reason, namely, in order to enhance its mystique and allure. At the time of the Akeidas Yitzchak the Torah states, "Avraham lifted up his eyes and saw the place from afar" (Breishis 22:4). The Kli Yakar explains that Avraham was only able to appreciate the extraordinary nature of the Har Habayis from a distance, because when something is close by and easily accessible, it tends to becomes familiar and overlooked. Therefore, in order to properly gauge the unique qualities of the Har Habayis, Avraham had to pause along the way and look at it from afar. Similarly, at the time of the burning bush Moshe said, "Let me turn now and see this great spectacle why does the thorn bush not burn up" (Shemos 3:3). The Kli Yakar suggests, that Moshe had to take a step back and remove himself from the scene in order to grasp what he was observing.
We find a similar dynamic later on in the Parsha when the Torah tells us about the "agitator" who, "tempts you in secret...saying Let us go and worship other gods...of the gods of the peoples around you, whether near to you or far from you, from one end of the earth to the other end of the earth...you shall surely kill him" (Devarim 13:7-10). Why does the pasuk differentiate between the gods of the nations that are nearby and those that are faraway? Rashi comments, that the Torah is instructing us to conclude that just like there is nothing real about the gods that are familiar and nearby so too there is no substance in those that are faraway. However, the premise is perplexing. Why would we have thought in the first place that the gods that are remote are more legitimate or authentic than those that are close by? Moreover, why does the Torah emphasize that the conversation with the "agitator" is taking place specifically in "secret"?
The Tolna Rebbe explains that people are naturally attracted to those things and experiences that seem exotic and mysterious. Anything new or different catches their attention and arouses their curiosity. This is what drives people to visit faraway lands and sometimes pursue bizarre segulos and remedies to their problems at the expense of more classical methods and tools, such as prayer, hard work, and bitachon. This tendency is exploited by the "agitator" who recruits people by quietly whispering in their ear about new forms of idol worship that are wildly effective. Therefore, the Torah needed to stress the danger of idolatry that is enigmatic and emanates from exotic places because these forms of idol worship tend to be the most enticing.
Perhaps the specific spot of the Beis Hamikdash was deliberately obscured in order to generate greater interest and intrigue around this very special place. The cryptic descriptions of Yerushalayim remind us that much of its significance is elusive and beyond our comprehension. Unfortunately, the accessibility of Yerushalayim in recent years has undermined some of its mystique, and has led us to underestimate and overlook its sublime and singular nature. However, maybe the travel restrictions instituted this summer have served as a kind of step back from the status quo and restored some of our appreciation for this magnificent and mysterious makom which currently many of us can only view from a distance.