Israel is soon to host the President of the United States. This is not a political visit – it is a challenge to our faith and a denial of the God of Israel. In the four parshiot of Teruma, Tetzaveh, Vayakhel and Pekudai there is a repetition of the Mishkan’s details, so uncharacteristic of the Torah’s constrictive textual style. Why?
This Shabbat we will read parshat Ki Tisa which is at total variance with the two preceding parshiot – Teruma and Tetzaveh, and parshiot Vayak’hel and Pekudai which follow Ki Tisa.
Teruma and Tetzaveh deal with the Mishkan and its implements, Ki Tisa interrupts the sequence and tells of the sinful, disastrous episode of the Aigel Hazahav (the Golden Calf), and the two final parshiot of the Book of Shemot, Vayak’hel and Pekudai, return to the subject of the Mishkan and its implements.
Mishkan, Mishkan, tragic episode of idolatry, and again Mishkan, Mishkan – what does it mean?
More words have been articulated in attempts to disclose the hidden meanings behind the Purim story than all the poured wine at the feasts in Shushan. But despite the diverse opinions, no one can take issue with the one critical word in the Megila that encapsulates the visibly apparent flow of events.
That word is “Venahafoch” meaning the apparent reality rebounded and was reversed. The principle of “venahafoch” is very much a part of our daily lives. Our most meticulous plans are always up for review in the shamayim (heaven), starting with one’s personal life, up to the highest echelons of world leaders.
The definitive, terminal and unambiguous purpose of the Mishkan and its final transformation into the Bet HaMikdash is stated by HaShem (Shemot 25,8) “And you shall make for me a sanctuary and I will dwell within you”. The verse does not say “and I will dwell within it,” but rather “I will dwell within you”. In other words, when Am Yisrael will make a sanctuary for HaShem, then He will dwell within the minds and hearts of the Jewish people.
