Parshas Terumah
Mishkan Man
By: Daniel Listhaus
“They shall make for Me a Sanctuary – so that I may dwell among them – in conformance with all that I show you, the form of the Mishkan and the form of all its vessels; and so shall you do.”
-Terumah 25:8-9
After receiving the Torah and understanding its mitzvos, Hashem commanded us to build a Mikdash. Parshas Terumah describes the many keilim (vessels) which had to be made, the specifications and details as to how they should be made, and with which materials. The Torah clearly depicts the precise measurements and descriptions of the Aron, Shulchan, Menorah, Copper Mizbeach, Paroches, and all of their respective accessories. Even the Mishkan and the Courtyard itself had their own specific requirements.
The question that begs to be asked on the whole Parsha is, what was the purpose of the Mishkan? Even if we could somehow grasp a small understanding that perhaps the Mishkan was there to allow us to offer karbanos and do many more mitzvos, how would we understand the need to have to fulfill all the specifications of the keilim? For example, if the purpose of the Aron was to house the eidus (luchos and the Torah)1, why was it important for some parts to be made of gold and others of wood? If the Menorah was there to be lit, why was it necessary for its structure to be so complicated with intricate details, that even Moshe rabbeinu had trouble understanding how to make it? Also, did it really matter that the Mishkan and its courtyard had to be of certain sizes? What if they wanted to do an expansion to have more space? On the surface it appears that there was too much attention to detail regarding the Mishkan. If the purpose was to have a place where the Shechina could “rest”, we could sacrifice animals, and offer incenses, it would seem that there would be much easier ways to accomplish these goals. So, what exactly was the purpose of the Mishkan and why were all these details and measurements such important factors?
If one would take the time to look around and examine the nature that surrounds him, one would see unbelievable creations and undeniable proof of an “Intelligent Designer”. Hashem has placed his stamp of truth in so many areas of the physical world we live in. For example, there is a sequence of numbers called the Fibonacci series. This series is created by starting with 1 and getting the next number in the series by adding together the two numbers which preceded it.2 This series goes a lot deeper than an easy math puzzle though. The ratio between any two consecutive numbers in this series approaches the Golden Ratio, which is approximately 1.61803399. This ratio could be seen in plant stems, petals, seeds, fruits, human arm, fingers, the cochlea of the inner ear, and in many other things. This ratio and series are everywhere! This is just one example of many complex truths that one will run into a lot when studying nature. Hashem set a specific rules and orders for nature to follow. In order for the physical world to function properly, everything has to follow a precise set of instructions and details.
This concept is one that is touched upon by Rabbi Yehuda HaLevi in his work, The Kuzari. The Kuzari is a lengthy discussion between a Rabbi and a gentile king – the Kuzari, which covers many fundamentals aspects of Judaism. During the conversation, when discussing the necessary details given to us regarding karbanos, the Rabbi says as follows, “Hashem elucidated the details of the sacrificial laws and other laws – every facet involving very detailed laws. The same attention to detail is prevalent in all of nature. Each physical object is made up of a combination of different elements, combined according to very exact specifications. The proportions must be more precise than the mind could imagine; even if the smallest error was made in the proportions of these elements, the object would no longer exist as it is. The plant, animal, or limb in question would be defective or would not exist at all.... The Torah also records how the sacrificial animals is to be cut, how to arrange the pieces, which parts are to be eaten...and which to be burned. All these details are based on the Torah and on that which the Sages recorded in the Oral Law, all originating from Hashem's words to Moshe. Similarly the Shulchan, Menorah, Aron, Courtyard, Pillars, Covers and all procedures, were shown to Moshe and required intricate specifications.” The Rabbi then ends off, “When it comes to serving Hashem, one cannot rely on logic, inference, or discretion....”3
When it comes to the way the physical world must be prepared to connect to the spiritual world, there is also a clear set of rules which must be followed. It is beyond our comprehension to understand how this world works in its own right, let alone its complicated relationship with the spiritual realm. The measurements and details contained in the Mishkan are parts of a unique formula which provides the connection between the physical and spiritual worlds.
As people, we have a built-in portable feature to take plain things and infuse them with kedusha (Holiness). This is the power of our minds and kavannah (intentions). However, the main connection between this world and its counterpart in the spiritual world, is the Mishkan/Beis HaMikdash, which is the place where we meet with the presence of Hashem.
Each person is a microcosm of the mikdash, while, simultaneously, the mikdash is an icon of the perfect person. As the Kuzari explains, someone who designates every facet of his body: Aron (ark; representing the heart), Cheruvim (Angel sculptures on top of the Aron; representing ones' lungs), Digestive system, supporting systems, and senses, for kedusha, is someone who is fit to house the shechina within him.
The passuk4 (verse) in this week's parsha states, “They shall make Me a Mikdash – so that I may dwell in them – in conformance with all that I show you, the form of the Mishkan and the form of all of its vessels; and so shall you do.”
There are two things that strike out from this passuk. First, why does the torah switch from calling the Tabernacle a Mikdash to calling it a Mishkan? Second, the first part of the passuk does not seem to be grammatically correct. “They shall make Me a Mikdash – so that I may dwell in them”? If “them” is a pronoun referring back to the Mikdash, it should be “it”, not “them”?
The Ohr HaChaim5, S'forno6, and the Alter of Slabodka7 explain that the real place for the Shechina is to dwell amongst us. The passuk uses the phrase “so that I may dwell among them” because it is referring to the Jewish people. Perhaps if we put this together with the aforementioned Kuzari, we could see a deeper understanding in this passuk. If we make ourselves like the mikdash – meaning, if we align all of our body parts and abilities with their mirror images in the mikdash, then we will become fit for the shechinas Hashem to dwell amongst us.
Each of us is a mikdash me'at (miniature version of the mishkan). It is our job to make sure that our keilim are being used properly as the keilim in the mishkan that they represent. With this in mind, may we merit to achieve, as the Sefer Chareidim writes, “Bilvavi mishkan evneh...” (“In my heart, I shall build a Sanctuary...”).8
1See Gemara Bava Basra 14a
2Thus, the sequence comes to be 1, 1, 2, 3,5,8, 13, 21, 34, 55, 89, 144....as far as you could go.
3Kuzari 1:99 (Translation based on Feldheim)
4Shemos 25:8-9
5Shemos 25:8-9
6Shemos 25:8
7Ohr HaTzafun; Part 2
8Piyut brought in Sefer Chareidim by R' Elazar AzKari
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