mishkan – Page 2 – The Tree of Life

Established from Above

parashas Vayakhel 5782

Upon completing the monumental task of building all of the various components of the Mishkan (portable tabernacle in the desert), the artisans and craftsmen brought everything to Moses, who responded with the appropriate enthusiasm of the leader of B’nei Yisrael (the Children of Israel). “And when Moses saw that they had performed all the tasks—as the L-RD had commanded, so they had done—Moses blessed them” (Exodus 39:43, NJPS).

The Israelites had done all that was commanded of them; so, of course, they deserved a blessing. Yet, what does a blessing in and of itself constitute, especially for such an enormous amount of work that was done willingly, as a free gift offering by the people that committed themselves to the task?

In the modern world, remuneration for services rendered is the norm amongst those who work for a living; and, often we value even our very selves, based upon our profession, and our ability to provide for ourselves and our families. Yet, anyone who has worked as a volunteer for some cause, knows the reward for doing so; and, to feel a part of a greater whole, for the sole sake of contributing to a good cause results in an invaluable estimation of one’s time and effort in the endeavor.

The big picture concerns our contribution to the expectations of G-d for the sake of others, as well as ourselves. There is no monetary remuneration that can be measured in terms that would compare to the benefits that the soul receives for having been part of G-d’s master plan; for He is the great architect of our lives, as well as the end goal of all human endeavors that are in alignment with His divine blueprint for the world.

The Mishkan was constructed for the sake of providing a place where G-d’s presence would rest amongst His people (see Exodus 25:8). The project required a coordinated effort from the people to build something of lasting value for the sake of maintaining a connection with G-d. We would also do well to consider, that whatever we do will only be established through the blessings of G-d in our lives, whether we realize the nature of those blessings or not. The more we contribute to worthy endeavors that will be approved in His eyes, the greater will be our security. When we place our trust in Him, He will guide us in the right endeavors. “Except the L-RD build the house, they labour in vain that build it” (Psalm 127:1, JPS).

“Let the graciousness of the L-rd our G-d be upon us; establish Thou also upon us the work of our hands; yea, the work of our hands establish Thou it.” – Psalm 90:17, JPS 1917 Tanach

The Mishkan & Creation

parashas Vayakhel 5782

“And He hath filled him with the spirit of G-d, in wisdom, in understanding, and in all manner of workmanship.” – Exodus 35:31 JPS, 1917 Tanach

Moshe assembled B’nei Yisrael, reiterating what H’Shem had commanded to him, while on Mount Sinai, to speak to them that they bring an offering – willingly from the heart – to contribute materials to build the Mishkan (Tabernacle). Bezalel is chosen by H’Shem to oversee the entire project, that would amount to a great artistic endeavor; moreover, Bezalel is endowed by H’Shem with the Spirit of G-d (Ruach Elokim), in wisdom (chochmah), in understanding (binah), and in knowledge (da’as)” (Exodus 35:31).

The Talmud notes in Berachos 55a that these same qualities were used by H’Shem to create the Heavens and Earth (see also Proverbs 3:19-20). This comparison points towards the idea that the Mishkan (Tabernacle) itself is a reflection of Heaven on Earth. H’Shem’s Presence (the Shechinah) dwelt in the Mishkan between the two golden Cherubim on the cover of the Ark of the Covenant, from where H’Shem spoke to Moshe; in this sense, the Mishkan encapsulated a smaller rendering of H’Shem’s Glory in Shomayim (Heaven), where, according to the vision of the prophet Ezekiel (see Ezekiel 10:1), H’Shem is surrounded by Cherubim.

In consideration of the designation of the Mishkan as a place where the Shechinah would dwell, it is all the more understandable why its master craftsman was endowed with the same qualities that H’Shem used to create the Heavens and Earth: a microcosm of the whole (Akeidut Yitzchak), the Mishkan required more than artistic capabilities; rather, it called for divine intuition, in regard to making patterns found in the Heavenly Realm. That may be the reason that the most-used color of various components of the Mishkan was blue, denoting a similarity to “the sea that resembles Heaven, and Heaven resembles the Throne of Glory,” as mentioned in the Talmud, tractate Menachos 43a, based on Exodus 1:24, and Ezekiel 1:26.

“The L-RD by wisdom founded the earth; by understanding He established the heavens. By His knowledge the depths were broken up, and the skies drop down the dew.”

– Proverbs 3:19-20, JPS 1917 Tanach

parashas Tetzaveh 5782 – Enlightened Soul

weekly Torah reading: parashas Tetzaveh 5782

“And thou shalt command the children of Israel, that they bring thee pure olive oil, beaten for the light, to cause a lamp to burn continually.” – Exodus 27:20, JPS 1917 Tanach

The seven-branched menorah in the Mishkan was the only source of light inside of this sacred structure. The lamps were lit by the kohein, and gave off their light, within the Kadosh – the larger portion of the Mishkan, where the menorah, showbread table and incense mizbeach rested. “The spirit of man is the lamp of the L-RD” (Proverbs 20:27, JPS). And, so, in like manner that the menorah gave off the light, within the confines of the Kadosh, so, too does G-d illuminate our soul, when we remain within the boundaries of His established will for us.

Yet, if we tread upon the demarcations of moral integrity, as prescribed by His commandments, then we bring darkness upon ourselves, as our sins separate us from G-d (Isaiah 59:2). Viktor Frankl, the eminent psychological thinker and psychiatrist, who survived Auschwitz, proffers that man’s conscience is directly linked to G-d. This teaching reflects the wisdom of the above-mentioned proverb, connecting man’s spirit to G-d. Thus, in its undiluted state, the spirit may be said to be in accordance with the guidance of the conscience.

Taking this a step further, when in alignment with G-d’s will, light will animate the soul; yet, when we do not adhere to our conscience, we darken our moral understanding. The conscience is weakened – G-d forbid – in this manner. Yet, strengthened when we remain in our integrity, according to the standards set by H’Shem. This is akin to “flexing our spiritual muscles.” If we falter, we may seek to return to G-d, by making a greater effort through teshuvah (repentance).

Take for Me

parashas Terumah 5782

“Speak unto the children of Israel, that they take for Me an offering; of every man whose heart maketh him willing ye shall take My offering.” – Exodus 25:2, JPS 1917 Tanach

While H’Shem conversed with Moshe on Mount Sinai, He gave him the instructions for the building of the Mishkan. In order for the Mishkan [portable tabernacle in the desert] to be built, first, a collection was necessary. The collection was a freewill offering of the people for H’Shem, for the sake of building a sanctuary, where H’Shem would dwell. Everyone gave according to what their heart inspired them to give.

The Hebrew word, “lakach” is translated as “take;” although, “bring for Me an offering” would seem more linguistically correct. According to many commentators, the Torah is teaching us that when we bring an offering, we are actually taking for ourselves. I.e., the benefits of giving to a G-dly cause, outweigh the cost. We receive much for our efforts, for we have a reciprocal relationship with H’Shem. When we give, we are blessed with abundance, as is written elsewhere.

For example, regarding the tithes, brought during the first Temple period, it is written, “Bring ye the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, saith the L-RD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency” (Malachi 3:10, JPS).

Moving On

parashas Beha’alotecha 5781

“In the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony.”

Numbers, 10:11, JPS 1917 Tanach

B’nei Yisrael had been encamped at the base of Mount Sinai for ten days under a year. When the Cloud lifted up from above the encampment, that was the signal to journey to the next location. “And the cloud of the L-RD was over them by day, when they set forward from the camp” (Numbers 10:34, JPS 1917 Tanach). Thus, did the Children of Israel move out in the formation that was previously established for them.

First the tribe of Judah, then, as they began to march, the tabernacle would be disassembled, and placed in the care of the three Levite families. Two of the families followed the tribe of Judah; the third Levite family followed the tribe of Reuben. The rest of the tribes followed in formation behind them. “Whenever the cloud was taken up from over the Tent, then after that the children of Israel journeyed; and in the place where the cloud abode, there the children of Israel encamped” (Numbers 9:17, JPS). By day also He led them by a cloud, and all the night with a light of fire (Psalm 78:14).

Let us consider how G-d’s Presence guided the B’nei Yisrael, during the wandering in the desert. “Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night” (Numbers 14:14, JPS). This points toward H’Shem’s role in our lives to guide us in the right direction, to be a compass in an uncertain world, and a light in the darkness, as well as a refuge from the tumults of life. Appropos of the times, the day speaks of the necessity to turn towards the Creator, whose words are better than silver and gold (Psalms 19:1-5, Proverbs 8:19).

His Presence

parashas Terumah podcast

“The veil shall divide unto you between the holy place and the most holy.”

– Exodus 26:33, JPS 1917 Tanach

The Ark of the Covenant with the tablets, rested within the Kadosh Kadoshim – the Holy of Holies. The cover was designed with two golden cherubim with their wings spanning the breadth of the Ark. The Holy of Holies was separated by the paroches – a veil – a finely embroidered curtain that was placed between the holiest place where the Ark containing the Ten Commandments was kept, and the Kadosh (Holy place), where the menorah, showbread table and copper incense mizbeach (altar) were placed. The holy place was frequented by the Kohein, while the most holy place received one visitor each year – the Kohein Gadol – only on Yom Kippur.

Although the offerings made within the mishkan were facilitated by the Kohein, symbolically, Torah points us in the direction of making ourselves a sanctuary for H’Shem’s Presence. According to the pasuk (verse), “Make Me a sanctuary, so that I may dwell within them” (Exodus 25:8). Therefore, let us consider, that we need to clear away a space inside of ourselves, in order to invite H’Shem to dwell within us. It is not necessary to use a broom and dustpan; although, figuratively speaking, perhaps, a feather to clean our minds and hearts, according to the moral inventory of Torah.

In preparing ourselves to sense H’Shem’s Presence, through the kedushah (holiness) that we create by sanctifying our lives, with respect to our higher aspirations, we remove ourselves from the realm of unholiness. Within our “inner sanctum” – the holy of holies – where only each one of us as sovereign individual of our own soul may enter, there we find H’Shem in the solace of a quiet refuge. “Rest in the L-rd, and wait patiently for him” (Psalm 37:7).

“Who shall ascend into the mountain of the L-RD? And who shall stand in His holy place? He that hath clean hands, and a pure heart. – Psalms 24:3-4, JPS 1917 Tanach

Tag: mishkan