Parshas
Terumah
Mishkan
Man
By:
Daniel Listhaus
וְעָשׂוּ
לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם:
כְּכֹל
אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת
תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית
כָּל כֵּלָיו וְכֵן תַּעֲשׂוּ
“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,
our next task was to build a mikdash
(temple).
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
(ark),
Shulchan
(table),
Menorah,
Copper Mizbeach
(alter),
Paroches
(curtain),
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
(sacrifices)
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 such 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.
An architect reading a challenge to construct a structure conducive
for being a place where the Shechina
could
“rest”, sacrifice animals could be brought, and incenses could
be offered, would probably not see a purpose in the exact
measurements given in the Torah. Certainly there are much simpler
instructions that could be followed with a pretty close result. 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 the number one and getting
the next number in the series by adding together the two numbers
which precede it.2
This series goes a lot deeper, though, than being an easy math
puzzle. The ratio between any two consecutive numbers in this series
approaches what is called the “Golden Ratio”, which is
approximately 1.61803399. This ratio could be seen in measuring
proportions present in plant stems, petals, seeds, fruits, the 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 exist in our world and can be seen when one
studies nature. Hashem programmed a specific order and set of rules
for nature to follow. In order for the physical world to function
properly, everything has to follow a precise list of instructions and
details.
This
is a concept which is touched upon in The
Kuzari,
a sefer
(book)
written by Rabbi Yehuda HaLevi. 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
Science
is easy for us to see, even though it may be difficult to understand.
There is no reason that Hydrogen and Oxygen should combine to make
water. Hashem could have easily made Beryllium our water and Hydrogen
and Oxygen to react differently when combined. However, we live with
the realization that whether we know it all or not, there is indeed a
system of nature which is very mathematical and precise. The Mishkan
and
Beis
HaMikdash are
places where the physical and spiritual worlds meet. 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. Certainly we do not have to comprehend how it works, after
all we barely have a glimpse of understanding as to 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.
This idea further extends to doing mitzvos,
learning Torah, and performing acts of chesed.
Although to some degree we may have an understanding of what Hashem
wants of us, at some level there will always be questions. Does it
really matter if it is the precise time to daven or say Shema
or start Shabbos?
What difference does it make if it is plus or minus one minute? Do we
really have to be so careful when it comes to Kosher? I washed it
off, that should do the trick! Does it really matter which shoe to
tie first? These are thoughts which unfortunately may flash through
out heads, even though we probably cannot imagine ourselves saying
that although the doctor prescribed us with such and such a medicine
with a certain chemistry, that it should not matter if we take a
different medicine instead. After all what is the difference between
one chemical balance and another? Rather, the above doubts come from
a lack of truly believing in the absolute system and real
ramification which indeed exist. We must keep in mind that the same
Intellectual Designer who constructed our world with atoms, elements,
and invisible waves to make a beautiful cooperative world of nature,
also created a system – which is beyond science and even further
from our grasp – of spirituality. The rules and guidelines of the
Torah and its mitzvos
are indeed all inherently important and real in their consequences.
As people, made from earth and a neshama,
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). Similarly, the geographical makom
(place)
which
is the central connection between this world and its counterpart in
the spiritual realm, is the Mishkan/Beis
HaMikdash.
This common denominator between us and the Beis
HaMikdash is
one which displays itself in more ways than one. Just as the Beis
HaMikdash has
an Aron
Kodesh,
so does the human body have a heart which keeps us a alive. Just as
the Beis
HaMikdash contains
the Cheruvim
(Angel
sculptures on top of the Aron), so does a person have a pair of
lungs. And the comparisons continue: Our digestive system, supporting
systems, and senses, all of these have counter parts in the Beis
HaMikdash.
Our job as a microcosm of the Beis
HaMikdash is
to designate each and every facet of our body for purposes of kedusha
in
order that we ourselves should be fit to house the shechina
within
us.
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 the lyrics
of the song “Bilvavi
mishkan
evneh...”
(“In my heart, I shall build a Sanctuary...”).8
1See
Gemara Bava Basra 14a
2Starting
with 0 and 1, 0+1=1, then 1+1=2, then 1+2=3, then 2+3=5...as far as
you can go. Thus, the sequence comes to be 0,1, 1, 2, 3, 5, 8, 13,
21, 34, 55, 89, 144.....
3Kuzari
1:99 (Translation based on
Feldheim)
4Shemos
25:8-9
5Shemos
25:8-9
6Shemos
25:8
7Ohr
HaTzafun; Part 2
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