Rabbi Roodyn

Parshas Pekudei opens by referring to the mishkan as the mishkan ha eidus, the tabernacle of testimony, a term that had previously been reserved for the aron. Rashi explains that the use of this term is a reference to the testimony that Hashem has now overlooked the sin of the golden calf as evidenced by the presence of the Shechina in the mishkan.

The mishkan was Klal Yisrael’s first ever communal endeavour, necessitating the establishment of the requisite building fund. No individual was required or indeed expected to contribute more than his fair share. The adanim, the foundations come from the machatzis hashekel, the gold and silver and all the other resources come from Klal Yisrael’s benevolence.

As we transition from Shemos, which describes in great detail how to build the mishkan and the keilim to Vayikra which tells us what to do with it, the theme of community is a common thread. Whilst of course it is possible for an individual to offer up a korban yachid, the main emphasis of the avoda is on the korbanos offered on behalf of the tzibbur, a case in point being the avoda and vidui on Yom Kippur which is performed on behalf of everyone.

The Vilna Gaon in his commentary on Shir Hashirim divides the following pasuk up  into three sections.

שיר השירים א’:ט”ז

הִנְּךָ יָפֶה דוֹדִי         אַף נָעִים            אַף עַרְשֵׂנוּ רַעֲנָנָה:

“Behold, you are beautiful, my beloved,      yea pleasant;            also our couch is leafy.

He explains this in the context of ahava rabba

אהבה רבה אהבתנו ה’ אלקינו – with abundant love You have loved us Hashem our G-d.

This is a reference to the period of the avos and yetzias mitzrayim culminating in matan torah. This is the period of הנך יפה דודי. This is a time when the Jewish people as a collections of individuals and later as a family and nation developed a relationship with Hashem based on mutual love.

חמלה –  pity.  This is a reference to the cheit ha egel when so to speak we cheated on Hashhem and exchanged Him for a cheap substitute.  Even though Hashem had said that He would wipe us out, He nonetheless forgave us. This is אף נעים a demonstration of His pleasantness.

גדולה ויתרה ויתירה חמלת עלינו with exceedingly great pity you have pitied us. He went even further and gave us the second tablets and the mishkan. This is referred to in the pasuk as אף ערשנו רעננה a couch, a dwelling place, a place to be together to repair the relationship and come together in even greater unity.

The Vilna Gaon further develops the idea that the mishkan or the mikdash is called Talipyos – as in a hill to which all turn. The Shechina dwells in the heart of every Jew, but we need a place where those hearts can be unified. The joint project of the mishkan which came from the נדיבות לב, generous heart of each and every Jew unified them in a manner that was unprecedented. Each one gave as their heart motivated them to do resulting in a mishkan of unity, והיה המשכן אחד.

Through this idea the Vilna Gaon teaches us a vital idea, unity is not just created by emotions or impassioned speeches. Actions speak louder than words. Nedivius lev, generosity of spirit when translated into action creates a mishkan, a dwelling place for Hashem in our midst. This is the testimony that the mishkan is referring to.

May we be zoche to build a mishkan in our heart and in the collective hearts of all of Klal Yisrael thereby bringing back the Shechina and the mikdash itself.