Rabbi Roodyn

In this week’s sedra we are charged with building a place, a sacred space where Hashem’s presence could be felt and from where it could emanate. This will take us all the way until the end of Sefer Vayikra, with the remaining sedros in Shemos being the instructions of how to build the Mishkan and Toras Kohanim (Vayikra) teaching us how to live with the Mishkan. The journey that starts now concludes with Parshas Bechukosai when Hashem promises that if we fulfil His will, then “ונתתי משכני בתוככם,” “I will place My dwelling in your midst”.

Rav Hirsch explains that the pasuk of ושכנתי בתוכם means far more than the presence of Hashem in the Temple. Its true meaning, as evidenced by the word בתוכם, is Hashem’s presence in our midst, in fulfilment of the covenant between Him and Israel.  This expresses itself in the prosperity of private and national life under His protection and by His blessing as depicted in Bechukosai.

However, in contrast to many other religions and systems, G-d does not grace us with His presence, protection and blessing merely upon the scrupulous construction and upkeep of the sanctuary and the service that takes place there. Rather the goal is the sanctification of our entire national and private lives and total dedication to the fulfilment of His commandments. This is explicitly referred to in the pesukim and has been borne out time and again by the destruction of the Mishkan Shilo and the two Batei Mikdash. Rather than being an unfortunate historical occurrence, these losses are part and parcel of the responsibility that comes with the building of a house for Hashem.

Rav Hirsch then explains the difference between the two terms that appear to be used almost interchangeably in the pesukim, namely Mishkan and Mikdash. Although later usage consigns the term Mishkan to the temporary Tabernacle and Mikdash to the Temple in Jerusalem, this distinction is not evident from the pesukim. He suggests that Mikdash is the totality of the task that we are to fulfil towards Hashem and Mishkan is the expression of the promises made to us by Hashem in fulfilment of us fulfilling that task. Mikdash is the consecration of all of our lives, both public and private to the fulfilment of Hashem’s Torah. Mishkan is the promised presence of the Shechina, manifesting itself in prosperity and protection.

The Tabernacle that is being built over the next few week’s sedras is to be both a Mikdash – a place of consecration and a Mishkan, a place of Hashem’s closeness. This idea of consecration and closeness, the mutual relationship that Israel has with the Creator is established by the dynamic of Matan Torah and Kabalas HaTorah, the giving of the Torah by Hashem and its acceptance by Israel. It is only within this context that the significance of the Tabernacle as a whole and in its parts can be found.

This explains the statement of the Gemara that when Titus destroyed the Beis HaMikdash, he was understandably proud of his nefarious achievement until a bas kol declared ‘You have destroyed a destroyed house, you have burnt a burnt house!’. Once Hashem’s presence had left the Mikdash as a result of our actions, it became a building like any other, susceptible to destruction. When we once again make a Mishkan in our hearts, we will then be able to rejoice in the rebuilding of the physical structure.

May this happen very soon!

Good Shabbos