Note: This is the first half of the Ma'amar.
The purpose of the Mishkan was so that God’s presence would be felt amongst the nation. Following the seven days of Milu’im/initiation of the Mishkan God’s presence was still not felt. Moshe Rabbeinu tells the nation of Israel, “זה הדבר אשר צוה ה' תעשו וירא אליכם כבוד ה'/This is the thing that God commanded you to do, then God’s glory will appear to you.” According to Chazal, Moshe Rabbeinu is telling the nation to rid themselves of their inclination towards idol worship and to worship only God. Just like God is One, so too, our service should be dedicated only to Him.
The Chiddushei HaRim explains that Chazal are also teaching us that everything that we do can be dedicated to serving God. “אשר צוה ה' תעשו/Do that which God commanded you” means that everything you do should be included in that which God commanded you. Then “וירא אליכם כבוד ה'/The glory of God will appear to you.” The reason is because the glory of God is hidden within everything in the world as Yishaya HaNavi tells us, “מלֹא כל הארץ כבודו/The whole world is filled with His glory.” Our mission is to try to find the will of God in everything we do. This is what Moshe Rabbeinu was hinting to.
Moshe Rabbeinu refers to achieving God’s will through a person’s actions as, “זה הדבר/This is the thing.” The Torah tells us that there is a fundamental difference between Moshe Rabbeinu’s prophecy and the prophecy of all other prophets. Chazal teach us that the Moshe Rabbeinu alluded to this difference since he was the only prophet to preface his prophecies with, “זה הדבר/This is the thing.” This wording implies more clarity and exactness. Therefore, Moshe Rabbeinu uses these same words to indicate an individual’s high level of clarity regarding his own actions.
The highest level of clarity one can have is when he knows that he has accomplished God’s will. He has drawn out the spiritual essence of his action; a high level indeed. The purpose of the Mishkan and the Beis HaMikdash is to make this easier by bringing the perception of God’s presence into our life experience. May we merit it speedily!
Showing posts with label Mishkan. Show all posts
Showing posts with label Mishkan. Show all posts
Friday, April 13, 2007
Friday, March 16, 2007
VaYakhel/Pekudei & Parshas HaChodesh 5631 First Ma'amar
The details of building the Mishkan and its vessels are related twice in the Torah, first as instructions and a second time in parshiyos VaYakhel and Pekudei when the Mishkan was actually built. In both cases the command to keep Shabbos is also mentioned. The first time, the command to keep Shabbos is mentioned at the conclusion of the instructions. The second time, at the beginning of parshas VaYakhel, it is mentioned before the building of the Mishkan. Why?
There is a relationship between the Mishkan and Shabbos. The thirty nine primary categories of “work” which are prohibited on Shabbos are derived from the activities of the Mishkan. The purpose of the activities of the Mishkan was to bring the presence of God into our lives. (“ועשו לי מקדש ושכנתי בתוכם/Make a sanctuary for me and I will dwell amongst them.”)
We can take a lesson from the Mishkan in our daily activities. We have the ability to bring an awareness of God’s presence into our lives through our actions. When we contemplate before every activity that our goal is to accomplish the will of God, we sensitize ourselves and become aware of His will in our actions. On Shabbos, we will feel God’s presence according to how well we worked at it during the week. Our work during the week, then, is actually a preparation for Shabbos. This is the reason that the instructions for building the Mishkan precedes the command to keep Shabbos.
Why then, does the command to keep Shabbos precede the recounting of the building of the Mishkan in our parsha? The Chidushei HaRim explains. He notes that the sin of the golden calf occurred between the instructions to build the Mishkan and its vessels and the actual building. The instructions were given before the sin but the Mishkan was built following the sin.
Before the sin of the golden calf, the nation of Israel accepted to serve only God. This was our raison d’être. Before the sin we said, “נעשה ונשמע/We will do and we will listen.” The Chidushei HaRim explains that “נעשה/We will do” corresponds to the activities involved in building the Mishkan. It connotes a level of the angels whose sole reason for existence is to do the will of God. We were ready to do whatever God required of us without question. “נשמע/we will listen” connotes learning. It corresponds to keeping Shabbos because Shabbos brings knowledge of God as the pasuk says regarding keeping Shabbos, “לדעת כי אני ה' מקדשכם/… in order to know that I am God who sanctifies you.” Performing the activities of the Mishkan during the week led inexorably to an unsurpassed Godly experience on Shabbos. The reason is that all the activities of the Mishkan had the common goal of revealing God’s presence with the completion of the work. Shabbos has the same exact goal. In this sense, the work of the Mishkan was a preparation for Shabbos.
However, after the sin God said to us, according to the Midrash, “You corrupted ‘נעשה/We will do.’ Be careful with regard to ‘נשמע/we will listen.” As a result of the sin we were no longer on a level of “נעשה/We will do.” as our sole reason to live. Our activities no longer had a common goal. We needed to experience the inherent holiness of Shabbos to bring us back to a level on which we could focus our intent to build the Mishkan properly. So, after the sin, the command to keep Shabbos preceded the building of the Mishkan.
For this reason the Torah makes a point of telling us that Moshe Rabeinu gathered the entire nation together before commanding them to keep Shabbos, “ויקהל משה את כל עדת בני ישראל .../Moshe gathered the entire community of the children of Israel …” .” Regarding no other mitzvah does the Torah tell us that we were gathered together. Why here, before the mitzvah of Shabbos and building the Mishkan does the Torah mention that we were gathered together? The reason is that “ויקהל/He assembled” connotes a unification. The noun associated with this verb is “קהילה/community” which signifies a group of people having common interests. The purpose of Shabbos is so that we may recognize that there is a Oneness that underlies and permeates everything. On Shabbos it is easier to experience this. The realization that the power behind everything, even our own actions, is God, leads us to dedicate all our desires and actions to their Source. In fact, God sent us into this world to do this. By using every action to serve God we reveal the holiness inherent in all our actions.
The concept that we can find the spiritual inherent in our activities is alluded to in the beginning of parshas HaChodesh that we read this Shabbos, “החֹדש הזה לכם ראש חדשים .../This month will be for you the beginning of the months …” The word in Hebrew for month (חֹודש) suggests renewal and novelty because it has the same root as the word for new (חדש.)
Where do we find novelty and renewal in the material world? The answer is that we don’t. All renewal comes from the spiritual. Shlomo HaMelech taught us this in Koheles, “... אין כל חדש תחת השמש/… There is nothing new under the sun.” “Under the sun” is a metaphor for the material world. The implication is that in the material world there is no renewal. All renewal comes from “above the sun”, in the spiritual.
The Sfas Emes understands this concept from a pasuk in Yechezkeil which we read in this week’s Haftorah. Yechezkeil in describing the third Beis HaMikdash says, “... שער החצר הפנימית הפונה קדים יהיה סגור ששת ימי המעשה וביום השבת יפתח וביום החדש יפתח/The inner courtyard gate that faces east will be closed during the six workdays but on Shabbos it will be opened and on Rosh Chodesh it will be opened.” The gates of the temple opening and closing are a metaphor for spiritual gates opening and closing. On Shabbos and Rosh Chodesh there is a spiritual revelation that we don’t find naturally during the week. The Sfas Emes explains that Rosh Chodesh represents faith that in nature there is a continuous renewal coming from the spiritual source of the physical.
The way to become aware of the novelty and renewal, to bring into the material world, is by realizing that our actions have primarily spiritual meaning. When we understand that we can use our actions to serve God, to do His will, we have found the spiritual within our actions. By using our actions to accomplish God’s will, we will constantly see new meanings and receive new understanding in the very same activities. This ability to bring renewal into the world from the spiritual was given to us in parshas HaChodesh.
In fact, the Midrash tells us that God gave the secret of the lunar calendar to the nation of Israel whereas the solar calendar was given to the nations of the world. The Midrash explains that the sun is fire so the nations of the world will be judged by fire. The moon is light so the nation of Israel will inherit the light. The Midrash concludes that this is the reason God told us, “החֹדש הזה לכם/This month is for you.” It is ours because we have similar qualities. The moon sheds light during the night. Our mission, as well, is to bring the light of the Torah, the light of spirituality into the spiritual darkness of the material world. As we’ve said, we do this by intending to accomplish the will of God through our actions.
There is a relationship between the Mishkan and Shabbos. The thirty nine primary categories of “work” which are prohibited on Shabbos are derived from the activities of the Mishkan. The purpose of the activities of the Mishkan was to bring the presence of God into our lives. (“ועשו לי מקדש ושכנתי בתוכם/Make a sanctuary for me and I will dwell amongst them.”)
We can take a lesson from the Mishkan in our daily activities. We have the ability to bring an awareness of God’s presence into our lives through our actions. When we contemplate before every activity that our goal is to accomplish the will of God, we sensitize ourselves and become aware of His will in our actions. On Shabbos, we will feel God’s presence according to how well we worked at it during the week. Our work during the week, then, is actually a preparation for Shabbos. This is the reason that the instructions for building the Mishkan precedes the command to keep Shabbos.
Why then, does the command to keep Shabbos precede the recounting of the building of the Mishkan in our parsha? The Chidushei HaRim explains. He notes that the sin of the golden calf occurred between the instructions to build the Mishkan and its vessels and the actual building. The instructions were given before the sin but the Mishkan was built following the sin.
Before the sin of the golden calf, the nation of Israel accepted to serve only God. This was our raison d’être. Before the sin we said, “נעשה ונשמע/We will do and we will listen.” The Chidushei HaRim explains that “נעשה/We will do” corresponds to the activities involved in building the Mishkan. It connotes a level of the angels whose sole reason for existence is to do the will of God. We were ready to do whatever God required of us without question. “נשמע/we will listen” connotes learning. It corresponds to keeping Shabbos because Shabbos brings knowledge of God as the pasuk says regarding keeping Shabbos, “לדעת כי אני ה' מקדשכם/… in order to know that I am God who sanctifies you.” Performing the activities of the Mishkan during the week led inexorably to an unsurpassed Godly experience on Shabbos. The reason is that all the activities of the Mishkan had the common goal of revealing God’s presence with the completion of the work. Shabbos has the same exact goal. In this sense, the work of the Mishkan was a preparation for Shabbos.
However, after the sin God said to us, according to the Midrash, “You corrupted ‘נעשה/We will do.’ Be careful with regard to ‘נשמע/we will listen.” As a result of the sin we were no longer on a level of “נעשה/We will do.” as our sole reason to live. Our activities no longer had a common goal. We needed to experience the inherent holiness of Shabbos to bring us back to a level on which we could focus our intent to build the Mishkan properly. So, after the sin, the command to keep Shabbos preceded the building of the Mishkan.
For this reason the Torah makes a point of telling us that Moshe Rabeinu gathered the entire nation together before commanding them to keep Shabbos, “ויקהל משה את כל עדת בני ישראל .../Moshe gathered the entire community of the children of Israel …” .” Regarding no other mitzvah does the Torah tell us that we were gathered together. Why here, before the mitzvah of Shabbos and building the Mishkan does the Torah mention that we were gathered together? The reason is that “ויקהל/He assembled” connotes a unification. The noun associated with this verb is “קהילה/community” which signifies a group of people having common interests. The purpose of Shabbos is so that we may recognize that there is a Oneness that underlies and permeates everything. On Shabbos it is easier to experience this. The realization that the power behind everything, even our own actions, is God, leads us to dedicate all our desires and actions to their Source. In fact, God sent us into this world to do this. By using every action to serve God we reveal the holiness inherent in all our actions.
The concept that we can find the spiritual inherent in our activities is alluded to in the beginning of parshas HaChodesh that we read this Shabbos, “החֹדש הזה לכם ראש חדשים .../This month will be for you the beginning of the months …” The word in Hebrew for month (חֹודש) suggests renewal and novelty because it has the same root as the word for new (חדש.)
Where do we find novelty and renewal in the material world? The answer is that we don’t. All renewal comes from the spiritual. Shlomo HaMelech taught us this in Koheles, “... אין כל חדש תחת השמש/… There is nothing new under the sun.” “Under the sun” is a metaphor for the material world. The implication is that in the material world there is no renewal. All renewal comes from “above the sun”, in the spiritual.
The Sfas Emes understands this concept from a pasuk in Yechezkeil which we read in this week’s Haftorah. Yechezkeil in describing the third Beis HaMikdash says, “... שער החצר הפנימית הפונה קדים יהיה סגור ששת ימי המעשה וביום השבת יפתח וביום החדש יפתח/The inner courtyard gate that faces east will be closed during the six workdays but on Shabbos it will be opened and on Rosh Chodesh it will be opened.” The gates of the temple opening and closing are a metaphor for spiritual gates opening and closing. On Shabbos and Rosh Chodesh there is a spiritual revelation that we don’t find naturally during the week. The Sfas Emes explains that Rosh Chodesh represents faith that in nature there is a continuous renewal coming from the spiritual source of the physical.
The way to become aware of the novelty and renewal, to bring into the material world, is by realizing that our actions have primarily spiritual meaning. When we understand that we can use our actions to serve God, to do His will, we have found the spiritual within our actions. By using our actions to accomplish God’s will, we will constantly see new meanings and receive new understanding in the very same activities. This ability to bring renewal into the world from the spiritual was given to us in parshas HaChodesh.
In fact, the Midrash tells us that God gave the secret of the lunar calendar to the nation of Israel whereas the solar calendar was given to the nations of the world. The Midrash explains that the sun is fire so the nations of the world will be judged by fire. The moon is light so the nation of Israel will inherit the light. The Midrash concludes that this is the reason God told us, “החֹדש הזה לכם/This month is for you.” It is ours because we have similar qualities. The moon sheds light during the night. Our mission, as well, is to bring the light of the Torah, the light of spirituality into the spiritual darkness of the material world. As we’ve said, we do this by intending to accomplish the will of God through our actions.
Monday, March 12, 2007
VaYakhel/Pekudei 5637 First Ma'amar
“ויקהל משה את כל עדת בני ישראל ויאמר אליהם אלה הדברים אשר צִוה ה' לעשֹת אֹתם/Moshe assembled the entire community of the children of Israel and said to them, ‘These are the things that God commanded to do them.” This first pasuk of our parsha is referring to the building of the Mishkan. However, immediately following this pasuk, before beginning to recount the building of the Mishkan, there are two p’sukim commanding us to keep Shabbos. Why is this? The answer to this question lies in the common theme that we find in the Mishkan and Shabbos. The goal of both the Mishkan and Shabbos is to bring an awareness of God into our lives.
When the nation of Israel stood at Mount Sinai to accept the Torah, Chazal tell us that we stood united. We were united and one with God. The sin of the golden calf separated us from God and divided the nation. This is the influence of the plurality of paganism which is diametrically opposed to the oneness of monotheism.
In order to rectify the sin of the golden calf and the results of the sin, the Midrash tells us that God gave us the Mishkan. How did the Mishkan rectify the sin? Building the Mishkan entailed many different activities. In fact, building the Mishkan entailed every major category of human activity. These are the thirty nine categories of work which are prohibited on Shabbos and are derived the Mishkan. Every activity in the Mishkan was dedicated towards the same goal – the manifestation of the Divine Presence. Building the Mishkan, then, united us and our actions in the service of God. Once the Mishkan was built the barrier between us and God caused by the sin of the golden calf was removed.
But before the Mishkan was built we were divided. In effect, we needed the unifying influence of the Mishkan in order to build it. How were we able to overcome this problem? The answer is through the mitzvah of Shabbos. God unified the nation by giving us the mitzvah of Shabbos first. Shabbos, the day on which creation was completed and God, the ultimate Unity was revealed was the day on which we could unite in serving God, the source of unity. This is also the reason the parsha starts with the word “ויקהל/He assembled.” No other mitzvah in the Torah begins with this word. Why does the mitzvah of building the Mishkan begin this way? The reason is that “ויקהל/He assembled” connotes a unified group. The noun associated with this verb is “קהילה/community” which signifies a group of people having common interests. Once we were united in serving God and with God through the mitzvah of Shabbos we were ready to build the Mishkan to complete the rectification for the sin of the golden calf.
Shabbos unites the Creation under God, the source of unity. The Mishkan unites individual actions towards the goal of serving God. From the Mishkan we learn that all of our seemingly mundane activities during the course of the week can be consecrated in the service of God.
We find this relationship of general unity (i.e. Shabbos) and unity in the details (i.e. Mishkan) in this week’s Parshiyos. Parshas VaYakhel starts with Shabbos, the revelation of the Divine Presence, and proceeds to describe the building of the Mishkan. This is a top down approach. Parshas Pekudei lists every detail of the Mishkan. The end result is unity through revelation of the Divine Presence. This is a bottom up approach. As we’ve seen, the first approach leads directly to the second. First God reveals Himself through Shabbos showering blessing upon us from above and influencing our actions (i.e. top down). Then we build the Mishkan and God is revealed through our actions in this world (i.e. bottom up).
When contemplating the intricate detail in which the Torah describes the Mishkan and its vessels the following question comes to mind. Chazal tell us that blessing is found only in things which are not counted. Here we find a detailed list of every part of the Mishkan! How, then, is blessing found in the Mishkan? To answer this question the Midrash brings a pasuk in Mishlei which states, “איש אמונות רב ברכות ואץ להעשיר לא ינקה/A man of faith will abound in blessings but one who impatiently pursues wealth will not be exonerated.” The Midrash tells us that “איש אמונות/A man of faith” refers to Moshe Rabeinu. The Midrash explains that because Moshe Rabeinu was a man of faith he abounded in blessings when he built the Mishkan. As a man of faith, Moshe Rabeinu dedicated his every disparate action towards one common goal thus turning the many into one. This is why there was blessing in the Mishkan even though the details were listed.
This same idea applies to our daily activities. The Mishkan itself and the work we did in it can be viewed as a microcosm of our daily lives. The Mishkan experience enabled us to apply this focus on serving God to our daily activities. If I go about my daily activities with faith in God, I dedicate all my actions to the common goal of serving God. As a result, God showers blessing upon me and all my daily activities.
When the nation of Israel stood at Mount Sinai to accept the Torah, Chazal tell us that we stood united. We were united and one with God. The sin of the golden calf separated us from God and divided the nation. This is the influence of the plurality of paganism which is diametrically opposed to the oneness of monotheism.
In order to rectify the sin of the golden calf and the results of the sin, the Midrash tells us that God gave us the Mishkan. How did the Mishkan rectify the sin? Building the Mishkan entailed many different activities. In fact, building the Mishkan entailed every major category of human activity. These are the thirty nine categories of work which are prohibited on Shabbos and are derived the Mishkan. Every activity in the Mishkan was dedicated towards the same goal – the manifestation of the Divine Presence. Building the Mishkan, then, united us and our actions in the service of God. Once the Mishkan was built the barrier between us and God caused by the sin of the golden calf was removed.
But before the Mishkan was built we were divided. In effect, we needed the unifying influence of the Mishkan in order to build it. How were we able to overcome this problem? The answer is through the mitzvah of Shabbos. God unified the nation by giving us the mitzvah of Shabbos first. Shabbos, the day on which creation was completed and God, the ultimate Unity was revealed was the day on which we could unite in serving God, the source of unity. This is also the reason the parsha starts with the word “ויקהל/He assembled.” No other mitzvah in the Torah begins with this word. Why does the mitzvah of building the Mishkan begin this way? The reason is that “ויקהל/He assembled” connotes a unified group. The noun associated with this verb is “קהילה/community” which signifies a group of people having common interests. Once we were united in serving God and with God through the mitzvah of Shabbos we were ready to build the Mishkan to complete the rectification for the sin of the golden calf.
Shabbos unites the Creation under God, the source of unity. The Mishkan unites individual actions towards the goal of serving God. From the Mishkan we learn that all of our seemingly mundane activities during the course of the week can be consecrated in the service of God.
We find this relationship of general unity (i.e. Shabbos) and unity in the details (i.e. Mishkan) in this week’s Parshiyos. Parshas VaYakhel starts with Shabbos, the revelation of the Divine Presence, and proceeds to describe the building of the Mishkan. This is a top down approach. Parshas Pekudei lists every detail of the Mishkan. The end result is unity through revelation of the Divine Presence. This is a bottom up approach. As we’ve seen, the first approach leads directly to the second. First God reveals Himself through Shabbos showering blessing upon us from above and influencing our actions (i.e. top down). Then we build the Mishkan and God is revealed through our actions in this world (i.e. bottom up).
When contemplating the intricate detail in which the Torah describes the Mishkan and its vessels the following question comes to mind. Chazal tell us that blessing is found only in things which are not counted. Here we find a detailed list of every part of the Mishkan! How, then, is blessing found in the Mishkan? To answer this question the Midrash brings a pasuk in Mishlei which states, “איש אמונות רב ברכות ואץ להעשיר לא ינקה/A man of faith will abound in blessings but one who impatiently pursues wealth will not be exonerated.” The Midrash tells us that “איש אמונות/A man of faith” refers to Moshe Rabeinu. The Midrash explains that because Moshe Rabeinu was a man of faith he abounded in blessings when he built the Mishkan. As a man of faith, Moshe Rabeinu dedicated his every disparate action towards one common goal thus turning the many into one. This is why there was blessing in the Mishkan even though the details were listed.
This same idea applies to our daily activities. The Mishkan itself and the work we did in it can be viewed as a microcosm of our daily lives. The Mishkan experience enabled us to apply this focus on serving God to our daily activities. If I go about my daily activities with faith in God, I dedicate all my actions to the common goal of serving God. As a result, God showers blessing upon me and all my daily activities.
Tuesday, March 06, 2007
Tisa 5631 First Ma'amar
In the beginning of this week’s parsha, Bezalel is appointed to build the Mishkan and its vessels. This is followed by an admonition to keep the Shabbos, “אך את שבתתי תשמרו .../Only keep my Sabbaths …” The word אך/only, is used in the Torah to exclude. Rashi explains that it comes here to exclude Shabbos from the work of the Mishkan. Bezalel and his team were not permitted to build the Mishkan on Shabbos. The Ramban has difficulty with this. The Ramban explains that when the word אך/only precedes a mitzvah, it restricts the application of the mitzvah. (e.g. אך/Only restricts the mitzvah of Shabbos with regard to circumcision. We may perform circumcisions on Shabbos.) Applying this logic to the Mishkan, if the word אך/only were coming to restrict Shabbos with regard to work on the Mishkan, it should mean that work on the Mishkan is permitted on Shabbos. Why, then, does Rashi say that from אך/only we learn that work on the Mishkan is prohibited on Shabbos?
In order to answer the Ramban’s question, we need to understand the relationship between Shabbos and the work of the Mishkan.
On Shabbos we can more easily be aware of and experience God’s presence. God’s presence, of course, is everywhere always. However, during the week it is more difficult to experience. He is hidden, in a manner of speaking. There are people, though, who experience God’s presence during the week as well. Torah scholars, for example, through their Torah learning, are aware of and experience God’s presence even during the week. This is why the Zohar calls Torah scholars Shabbos. In fact, Shabbos can be defined as a state of being connected to the God, the source of life.
The Chidushei HaRim points out that like Shabbos, the purpose of the Mishkan is the revelation of God’s presence. Sefer Shmos ends with the building of the Mishkan and the revelation of God. The Ramban explains in his introduction to Sefer Shmos that the revelation of God at the end of Sefer Shmos was the culmination of the redemption from Egypt.
Chazal tell us that after the revelation at Mount Sinai and before the sin of the golden calf, we were on such a high spiritual level, God was so revealed to us, that we were free of the evil inclination and death. Chazal teach us that when we said, “נעשה ונשמע/we will do and we will listen” at Mount Sinai, we were each given two crowns, one for “נעשה/we will do” and one for “נשמע/we will listen.” These two crowns symbolized the high spiritual level we were on. Before the sin, we experienced closeness to God without the Mishkan.
After the sin of the golden calf, being on a lower spiritual level, the two crowns were taken away from us. God was hidden from us. We needed the Mishkan to be able to experience closeness to God. The Arizal taught that on Shabbos, though, Moshe Rabeinu returned the crowns to us. The Arizal is teaching us that on Shabbos, God reveals Himself. On Shabbos, God makes it easier for us to be aware of Him. On Shabbos we can feel close to God without the Mishkan. This is the meaning of the pasuk in this week’s parsha referring to keeping Shabbos, “... לדעת כי אני ה' מקדשכם/… to know that I am God who sanctifies you.”
This explains the relationship between the Mishkan and Shabbos. The purpose of both is to allow us to experience closeness with God.
We find another example of the word אך/only regarding purifying vessels that we receive from non-Jews, “אך את הזהב ואת הכסף .../only the gold and silver …” In this case, as well, אך/only qualifies that which follows it. When purifying the gold, it must not have any rust on it. אך/Only tells us that only unsoiled gold can be purified.
The Sfas Emes explains that in this sense אך/only qualifies the day of Shabbos, as well. On Shabbos, there is no barrier between us and God. Because there is no barrier, God’s presence is manifest even without the Mishkan. This is why Bezalel was not permitted to do the work of the Mishkan on Shabbos. The Torah is commanding us to experience God’s presence on Shabbos, through Shabbos alone, without the Mishkan.
For this reason, as well, Chazal learn that only the thirty nine types of work found in the Mishkan are prohibited on Shabbos. God is the life giving force behind every action that we do. It appears, though, as if we are autonomous, that we are running on our own power. The thirty nine different types of work that we do during the week, therefore, actually hide God. They act as a barrier. In reality, though, we only act because God gives us strength to do so. Our mission during the week is to realize that our actions and activities are being powered by God. This realization enables us to feel God’s presence during the week as well. Since Shabbos was given to us so that we can more easily experience closeness to God, the thirty nine types of work that hide His presence are prohibited.
Contemplating this during the week as we go about our daily activities is a kind of keeping the Shabbos even during the week. Chazal hint at this when they advise us that we can keep the mitzvah of remembering the Shabbos during the week as well. If we find something good during the week we should set it aside for Shabbos. We’ve explained that Shabbos can be defined as a state of connectedness to God. Accordingly, understanding that God is behind every activity and action that we do during the week is an aspect of keeping Shabbos.
In order to answer the Ramban’s question, we need to understand the relationship between Shabbos and the work of the Mishkan.
On Shabbos we can more easily be aware of and experience God’s presence. God’s presence, of course, is everywhere always. However, during the week it is more difficult to experience. He is hidden, in a manner of speaking. There are people, though, who experience God’s presence during the week as well. Torah scholars, for example, through their Torah learning, are aware of and experience God’s presence even during the week. This is why the Zohar calls Torah scholars Shabbos. In fact, Shabbos can be defined as a state of being connected to the God, the source of life.
The Chidushei HaRim points out that like Shabbos, the purpose of the Mishkan is the revelation of God’s presence. Sefer Shmos ends with the building of the Mishkan and the revelation of God. The Ramban explains in his introduction to Sefer Shmos that the revelation of God at the end of Sefer Shmos was the culmination of the redemption from Egypt.
Chazal tell us that after the revelation at Mount Sinai and before the sin of the golden calf, we were on such a high spiritual level, God was so revealed to us, that we were free of the evil inclination and death. Chazal teach us that when we said, “נעשה ונשמע/we will do and we will listen” at Mount Sinai, we were each given two crowns, one for “נעשה/we will do” and one for “נשמע/we will listen.” These two crowns symbolized the high spiritual level we were on. Before the sin, we experienced closeness to God without the Mishkan.
After the sin of the golden calf, being on a lower spiritual level, the two crowns were taken away from us. God was hidden from us. We needed the Mishkan to be able to experience closeness to God. The Arizal taught that on Shabbos, though, Moshe Rabeinu returned the crowns to us. The Arizal is teaching us that on Shabbos, God reveals Himself. On Shabbos, God makes it easier for us to be aware of Him. On Shabbos we can feel close to God without the Mishkan. This is the meaning of the pasuk in this week’s parsha referring to keeping Shabbos, “... לדעת כי אני ה' מקדשכם/… to know that I am God who sanctifies you.”
This explains the relationship between the Mishkan and Shabbos. The purpose of both is to allow us to experience closeness with God.
We find another example of the word אך/only regarding purifying vessels that we receive from non-Jews, “אך את הזהב ואת הכסף .../only the gold and silver …” In this case, as well, אך/only qualifies that which follows it. When purifying the gold, it must not have any rust on it. אך/Only tells us that only unsoiled gold can be purified.
The Sfas Emes explains that in this sense אך/only qualifies the day of Shabbos, as well. On Shabbos, there is no barrier between us and God. Because there is no barrier, God’s presence is manifest even without the Mishkan. This is why Bezalel was not permitted to do the work of the Mishkan on Shabbos. The Torah is commanding us to experience God’s presence on Shabbos, through Shabbos alone, without the Mishkan.
For this reason, as well, Chazal learn that only the thirty nine types of work found in the Mishkan are prohibited on Shabbos. God is the life giving force behind every action that we do. It appears, though, as if we are autonomous, that we are running on our own power. The thirty nine different types of work that we do during the week, therefore, actually hide God. They act as a barrier. In reality, though, we only act because God gives us strength to do so. Our mission during the week is to realize that our actions and activities are being powered by God. This realization enables us to feel God’s presence during the week as well. Since Shabbos was given to us so that we can more easily experience closeness to God, the thirty nine types of work that hide His presence are prohibited.
Contemplating this during the week as we go about our daily activities is a kind of keeping the Shabbos even during the week. Chazal hint at this when they advise us that we can keep the mitzvah of remembering the Shabbos during the week as well. If we find something good during the week we should set it aside for Shabbos. We’ve explained that Shabbos can be defined as a state of connectedness to God. Accordingly, understanding that God is behind every activity and action that we do during the week is an aspect of keeping Shabbos.
Subscribe to:
Posts (Atom)
