Parshas Teruma- A House for Hashem

Our history is a great source of knowledge and direction. It is rife with events that drastically impacted and altered the entirety of the reality of the world. It is often worthwhile to investigate alternative possible outcomes, as they can lend us an understanding of what could have been, and what may be in the future.

There is an apparent contradiction in regards to the commandment to construct, and serve, in this structure. The pesukim (and Rashi) seem to illustrate that this was a direct response to the sin of the golden calf. Rashi (Ki Sisa 33:11) records the events that concluded with this instruction. After the eigel hazahav, Moshe prayed on behalf of the Jewish people. He eventually merited an atonement, and was granted the second set of luchos as replacements for the ones that were broken. Moshe descended from the mountain on Yom Kippur, and initiated the commandment to construct and serve in the Mishkan. Elsewhere (Pekudei 39:21), the pesukim identify this building as the “Mishkan of Testimony”. Rashi explains that the Mishkan was evidence that Hashem had forgiven the Jews for the sin of the golden calf, in residing His Shechina inside of it. This would imply that the entire concept of the Mishkan was a result of the sin of the eigel.

There are alternative sources that would indicate that the Mishkan, a house for Hashem, would have existed regardless. After crossing the Yam Suf, the Jews proclaim “zeh keili v’anveihu” (Beshalach 15:2). Rashi (quoting Onkelos) interprets this as a pledge to build a house for Hashem. Furthermore, the verse identifies the beams that would act as walls for the Mishkan as “the kerashim” (Teruma 26:15). The other parts of the Mishkan are not referenced as such. Rashi explains that the material used in this construction was acacia wood. This would certainly not be found in a barren desert. When Yaakov Avinu had descended to Egypt, he planted them. He had commanded his children to ensure that they were brought with the Jewish people upon leaving Mitzrayim. These would be used for the future Mishkan. Finally, the verse states that the Jews shall make a Mikdash for Hashem and then He would dwell amongst them (Teruma 25:8). It appears that the prerequisite to having Hashem amidst the people is the building of the Mishkan. These verses would all imply the Mishkan would have been necessary, regardless of the golden calf.

How can we resolve this apparent contradiction? Furthermore, the acacia wood was used earlier in the Parsha for other vessels (Aron, Shulchan). Why does the verse only emphasize its source in reference to the wall-beams of the Mishkan?

In Parshas Pekudei (28:22), the verse introduces Betzalel. He was the gifted craftsman who was imbued with G-dly wisdom, in order to construct the Mishkan. Rashi (quoting Gemara Berachos 55a) records an odd exchange between Moshe and Betzalel. Hashem had commanded Moshe to instruct Betzalel to build the structure first, and then the vessels. Moshe reversed the order, telling Betzalel to first build the vessels. Betzallel, perturbed by this instruction, questioned the idea. “The custom of the world is to first build a house, and then put vessels inside. You are commanding me to first build the vessels. Where shall I put them?! Perhaps Hashem commanded to first build the structure.” Moshe responded that this was indeed Hashem’s commandment. He declared that Betzalel was imbued with G-dliness, being able to perceive the initial instruction.

This interaction is difficult to comprehend. Moshe was certainly not intending to trick Betzalel. It is problematic to say he made an error, because he indicates that he knew the proper order. Why did Moshe switch the order of the commandments that Hashem had instructed him to relay to Betzalel?

The holy prophet Yeshaya predicts the reality of future days. He states that Hashem will grant the Jewish people “nachalas Yaakov avicha”, “the inheritance of your father, Yaakov” (58:14). Rashi distinguishes between the inheritance promised to Avraham and Yitzchak, and that of Yaakov. The former, were promised a limited area. Yaakov was gifted inheritance without borders. Yashaya predicts that this will come to fruition in the ends of days.

What is this idea of “inheritance without borders”? 

The Midrash (Shemos Rabba 32:1) relates the drastic shift that occurred prior to, and following, the sin of the golden calf. After accepting the Torah, the Jews were on the level of angels. Had the Jewish people waited for Moshe, and not fashioned the eigel, the nations of the world and the angel of death would have had no prowess over them. There would have been no exiles, and they would have lived forever. The taint of Adam’s original sin was purged from the world. Following the golden calf, these tragic realities were reintroduced. Their spiritual grandeur diminished in indescribable fashion. Spiritual impurity again reigned supreme, filling the world.

There are two reasons one would build a structure with enclosing walls. Simply, these could be to indicate the nature of the room. The walls signal to people that the enclosure is used for a particular usage. Alternatively, walls could be erected to create an atmosphere inside. When one wants to form a culture or reality that is different than the one outside, an enclosure could be employed.

Prior to the eigel, there would have been a Mishkan, both structure and vessels. However, the enclosures purpose would have been different. G-dliness filled the world to such a degree, it would not have been necessary to create that culture internally. The walls would have been built as a simple indication of the area. The focus would have been the vessels, the items used to service Hashem. Thus, the verse mentions the acacia wood in reference to the walls, to indicate that they too were part of the original plan. The fact that the vessels would have been built goes without saying.

Following the golden calf, the spiritual level of the Jews, and the reality of the world, plummeted. It was now necessary to create a haven from the outside tumah that engulfed the world. The structure of the Mishkan accomplished this task. It made the area of the Mishkan a fitting place for Hashem to rest His Shechina, free of the outside contamination.

The distinction between the instructions of Hashem to Moshe, and Moshe to Betzalel, was contingent on this shift. After sin, the walls became integral components. It was necessary to create a safe space from the impurities of the outside world. However, Moshe wanted Betzalel to know this was only bidieved, the unfortunate result of corruption. He knew Betzalel would determine the correct order on his own. He thus placed the vessels first, indicating the ideal state. Ideally, the service itself would have been the primary focus, without the essential need for the structure. Betzalel absorbed this message, nonetheless concluding that the walls were now integral, to create a place of kedusha.

Today, we do not have a Mishkan. We do have places in which Hashem’s presence resides, in batei keneissios and batei midrashos. The Gemara (Megilla 29a) relates that these places are considered miniature temples, safe havens for kedusha to flourish, amidst a world of tuma. In the future days, Hashem’s presence will break all borders, becoming tangible and real throughout the entire world. This is the beracha gifted to Yaakov. B’ezras Hashem we should merit this revelation of Hashem’s Glory soon in our days!

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