One of the
topics of this week’s Parashah, Terumah, addresses the construction of the
Tabernacle, Mishkan, the transportable house of worship which G-d orders Moses
to instruct the
Yisraelites to build for him: “have them make a sanctuary for me, and I will
dwell among them.” (Exodus 25:8). The Parashah discusses the subject at length, rather exhaustively
and with much details.
“It was a modest affair,” states Rabbi Sacks when reviewing the issue of the Tabernacle in his excellent book, “The Home We Build Together.” According to him, and rightly so, “it had, or so it seems, no lasting significance….. So why is the story of the Tabernacle told at such length?” he asks.
“It was a modest affair,” states Rabbi Sacks when reviewing the issue of the Tabernacle in his excellent book, “The Home We Build Together.” According to him, and rightly so, “it had, or so it seems, no lasting significance….. So why is the story of the Tabernacle told at such length?” he asks.
Sacks
believes that “the {Tabernacle} narrative is deliberately constructed in such a
way as to create a set of linguistic parallels between the Yisraelites’
construction of the Tabernacle and G-d’s creation of the universe.” According
to Sacks, in “commanding Moses to get the people to make the Tabernacle, G-d
was in effect saying: To turn a group; of individuals into a conventional
nation, they must build something together.” The kind of Nation that the children
of Yisrael were destined to become “is created through the act of creation
itself,” Sacks adds.
The
Tabernacle which “was built out of difference and diversity” and which was
built out of the differential contributions where each was valued equally…….was
a visible emblem of community,“ Sacks goes on to say. “It represented…, in
social terms integration without assimilation.” The Tabernacle, therefore, is
the symbol of society,” Sacks explains. Once we recognize that, we understand
the parallelism between the story of creation
and the construction of the Tabernacle and its “immense implication: Just as
God creates the natural world, so we are called on to create the social
universe.”
As always, I am, again, in awe of Sacks’s brilliant interpretation of this Parashah. I believe, however, that there is another angle that it can be looked at. It stems from the Hebrew choice of words in G-d’s directive to Moses regarding the construction of the Tabernacle, which, unfortunately, is mistranslated..
As always, I am, again, in awe of Sacks’s brilliant interpretation of this Parashah. I believe, however, that there is another angle that it can be looked at. It stems from the Hebrew choice of words in G-d’s directive to Moses regarding the construction of the Tabernacle, which, unfortunately, is mistranslated..
The Hebrew
word, “B’tocham,” that the text uses, means “in them” and not “among them” as
the English translation states. That difference sheds another light on what I reckon G-d intended.
As significant a step as it was towards helping them become a nation, the Yisraelites did not need only a social universe. They need to remember that G-d did not intend for them to be a nation just like any other. They are G-d’s chosen People. Without internalizing that notion, without understanding it, their social universe, on its own, would not last long. Without G-d ‘s dwelling in them and not merely among them, as a constant reminder of the Covenant entered at Mount Sinai, they would never accomplish the role that they were called to fulfill.
I would venture, therefore, to add another dimension to Rabbi’s Sacks’s drawing the parallel between G-d’s creation of the natural universe and the social universe symbolized by the construction of the Tabernacle. In my view, the Tabernacle also represents the creation of our Jewish spiritual universe, the one that cements the natural and the social ones into a cohesive unshakable, indestructible and powerful force.
Shavua tov.