Spiritual and Ethical Issue in the Sh'mot Stories: "So Moshe finished the work and the cloud covered the Ohel Moed, Tent of the Meeting, and the Glory of G-d filled the Mishkan' (Sh'mot 40:33). This shows us that the whole process of erecting the Mishkan had been accomplished as G-d had commanded, and that its purpose, 'and I will dwell in their midst' had been achieved. Now that the Torah had found a home in human circles, this was henceforth to be the place for the revelation of the Glory of G-d on Earth" (Rabbi S. R. Hirsch). As such, the parshiot dealing with the itemized details of the furnishing of the Miskan and its construction which seem much like an exercise in technology, mathematics or art must be seen as the practical and material actions that transform spirituality and religiosity into human experiences and living. This is a Mishhkan built consistently according to the exact words of G-d, one that could only be built by architects and artisans filled with divine wisdom far superior to natural human knowledge. "An Aron of fire, a Shulchan of fire, and a Menorah of fire descended from heaven and were shown to Moshe and he made them accordingly" (Menachot 29a). "All the years that the Israelites were in Egypt, they labored in mortar and bricks but never in artistic works of wood, silver or gold. Now behold there miraculously arose among them men and women skilled in all the arts, knowing how to skillfully craft gold, silver, wood, precious stones and fabrics" (Ramban); "Not for nothing have I called him [Betzalel], but because the essence of this holy work is that it shall be done by one who gears all his actions to achieve the purpose of the mitzvot" (Soforno); "That is why it is written 'and I filled him with the spirit of G-d'" (Tzafnat Paneach). "18 times the words, 'as G-d commanded' appear in connection with the Mishkan, its furnishings and vessels, corresponding to the 18 b'rachot of the Shmoneh Eisrei" (Yeruashalmi, B'rachot). So the path of spirituality set forth by the furnishings of the Mishkan and Bet Hamikdash is paralleled by the Shemone Esrei. Repentance, atonement and forgiveness [Chatzer] followed by parnasa, health [Shulchan] and national spiritual and political welfare [Menorah], then prayer [Mizbei'ach HaKetoret] and ultimately, G-d's Mercy, Goodness and Peace [Aron]. Furthermore, all the furnishings, vessels and priestly garments and all their accessories formed one integral unity when completed. This unity that is the Mishkan, stood in the midst of the encampment of the Tribes of Israel, each one of them in his specified place and under his special banner. "G-d said to Moshe: 'Tell them to make a Mishkan in their midst as I am leaving my upper realm, as it were, and descending to dwell amongst them. Make them standards - flags in My name because they are My children and because they are My armies I shall make them My standard bearers" (Bamidbar Rabba 2:5). "The Mishkan was at the center of the Machaneh Leviyim and that was at the center of Machaneh Yisrael. This is just like the human body, where the heart lies at the center of the whole body" (Kuzari, part 2, chapter 26). Just as the body strains itself to serve the heart and in turn is nourished by it, so the actions of Klal Yisrael made the Mishkan possible and were themselves purified thereby. The philanthropy and charity, hallmarks of the Jews, were clearly shown once more by the outpouring of gold, silver, wood, copper and flax in answer to Moshe's call. Furthermore, it was built completely by Jewish artisans. In contrast, Solomon's Temple was build by non-Jews and funded by taxation. That Temple was finally destroyed whereas the Mishkan was never destroyed. "The whole Mishkan, intact, simply sunk into the ground and was hidden" (Midrash Eicha). Social costs have always been covered in Jewish history by a combination of philanthropy and communal taxation, and the same was true of the Mishkan. "'Everyman shall give a ransom for his person, half a shekel, and you shall give it to the service of the Mishkan'" (Shmot 30:16).These funds went to purchase the korbanot tzibur; so that everybody would have an equal share in the mitzva" (Sefer Hachinuch, mitz. 105). Irrespective of their source, such vast sums are always a potential for waste, fraud and corruption of civil servants, public officials, trustees of public funds and administrators of charities. Halakha provides legal safeguards against such waste and corruption while there are also Jewish spiritual and cultural norms that are essential to effectively prevent corruption. Naturally, the Miskan, being a major use of public money, provides many of them. "When Moshe went to the Mishkan, the people looked after him until he went into the tent (Shmot 33:8), one said 'see how fat is the neck and how powerful are the thighs of Ben Amram [signs of financial well being]. He eats and drinks at the expense of the Jews and everything he has is from us'. His fellow replied, 'one who controls the work of the Mishkan, [collects the funds, appoints his nephew, Itamar the paymaster and his great nephew Betzalel as the architect], is it surprising that he should become wealthy? Moshe heard and immediately he rendered them an exact accounting" (Tanchuma; Kiddushin 33b). We may have supposed that his prophetic status and well known sanctity would have spared Moshe from this duty of rendering an accounting. After all, G-d Himself said: "Moshe, My servant, is different from all others, in the whole of My house he is trustworthy" (Bamidbar, 12:7); yet the same Moshe rendered an exact accounting. "To be clean before Israel and G-d, even the most scrupulous and pious of public officials need to render an accounting of the funds collected and distributed" (Rama, Yoreh Deah, 257). G-d spoke to Moshe from between the Cheruvim in the Mishkan as He had revealed Himself to Israel on Har Sinai; "G-d has come in our midst and from now on Sinai is in the Sanctuary (Tehillim, 68:8). So the Mishkan became a sort of mobile Har Sinai constantly reminding us of His presence. A whole nation on the march with the Mishkan, that is the palace of G-d, in its midst, was the proper prelude to Israel's journey through history with the fulfillment of Torah and its mitzvot at its core. "And your camp shall be holy because the Lord, your G-d walks in the midst of your camp" (Devarim, 23:14). [The Parshat Sh'lach Homepage]
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