2020/5780

At the end of Parashat Mishpatim, Moshe ascends Har Sinai in the wake of Bnei Yisrael’s ratification of the covenant with Hashem (Shemot 24:7-18). Rashi (Shemot 24:16 s.v. VaYechaseihu He’Anan), based on the Gemara in Yoma 4:1, records a disagreement among Chazal regarding the exact date on which Moshe climbed the mountain-- 7 Sivan or 13 Sivan-- but regardless, both sides concur that Parashat Mishpatim closes in Sivan, just after Matan Torah and before Cheit Ha’Eigel.

  One would expect that the Torah would pick up where it left off chronologically, with Moshe receiving instructions regarding the Mishkan in Sivan and Tammuz, before Cheit Ha’Eigel occurred on 17 Tammuz (Mishnah Ta’anit 4:6). However, Chazal (Midrash Tanchuma Terumah 8) apply the rule of “Ein Mukdam UMe’uchar BaTorah,” “There is no chronological order in the Torah,”  to our Parashah. When was Parashat Terumah conveyed to Moshe? “BeYom HaKippurim Atzmo,” “On the Day of Atonement itself,” according to the Midrash. (The Midrash arrives at this date by adding three periods of forty days to 6 Sivan, corresponding to Moshe’s first time receiving the Torah, Moshe’s entreaties following Cheit Ha’Eigel, and Moshe’s second time receiving the Torah). 

It is striking that the Midrash, ibid, chooses to override the simple flow of Sefer Shemot and assign the commandments relating to the Mishkan to the period post-Cheit Ha’Eigel. The Midrash explains, “Amar Lo HaKadosh Baruch Hu Ve’Asu Li Mikdash VeShachanti BeTocham Kedei SheYeidu Kol Ha’Umot SheNitkapeir Lahem Al Ma’aseh Ha’Eigel,” “The Holy One, Blessed Be He, said to [Moshe], ‘And they shall make for me a tabernacle and I will dwell among them so that all the nations will know that the sin of the [Golden] Calf has been atoned for them.” The Midrash seemingly understands the existence of the Mishkan as an effect of Cheit Ha’Eigel.

This would contrast with Ramban’s opening essay on Parashat Terumah (Shemot 25:1), in which he writes that the Mishkan was always part of the Divine plan: “Ve’Amar Ve’Atem Tihiyu Li Mamlechet Kohanim VeGoy Kadosh VeHinei Heim Kedoshim Re’uyim SheYihiyeh Bahem Mikdash LeHashrot Shechinato Beineihem VeLachein Tzivah Techilah Al Devar HaMishkan,” “And He said, ‘And you shall be for me a kingdom of priests and a holy nation,’ and so they are holy and worthy of having a Sanctuary among them so that [Hashem] could place His Presence among them, and therefore He first commanded [Moshe] about the matter of the Tabernacle.” The Mishkan (as well as the Mikdash which will replace it) has nothing to do with atonement, or with the other nations of the world; it is a logical outgrowth of the Berit sealed at Sinai.

Prima facie, the opinions of Ramban and the Midrash Tanchuma seem irreconcilable. We may suggest, however, that they can be harmonized. Even without Cheit Ha’Eigel, Hashem would have put in place a mechanism for His Shechinah to rest upon Bnei Yisrael and for them to approach and serve Him. In this structure, however, there would be no need for opulence; on the contrary, simplicity would be even more conducive to spiritual connection and metaphysical inspiration than ostentatious gold, silver, and copper items. 

It was only in the wake of Cheit Ha’Eigel that the Mishkan took on an extra significance: advertising the atonement of Bnei Yisrael to the world. This function could not have been fulfilled by a small shack, or even a respectable house; nothing but the most beautiful, luxurious structure would suffice for this purpose. Thus, the commandments of Parashat Terumah, which deal with the physical structure of the Mishkan, date to after Cheit Ha’Eigel, not before. This aligns perfectly with the continuation of the Midrash, Tanchuma Terumah 8: “Amar HaKadosh Baruch Hu Yavo Zahav SheBaMishkan ViYechapeir Al Zahav SheNa’asah Bo Et Ha’Eigel,” “The Holy One, Blessed Be He, said: ‘The gold of the Mishkan should come and atone for the gold with which the [Golden] Calf was made.’” The concept of the Mishkan was always there; the form of the Mishkan was determined after Cheit Ha’Eigel.

This Brisker-style “Tzvei Dinim” (two aspects) approach to the Mishkan presents a powerful paradigm for our lives. There is certainly a value of Hiddur Mitzvah, grounded in the Pasuk (Shemot 15:2) “Zeh Keili Ve’Anveihu,” “This is my God and I will beautify Him,” and we should strive to make our Avodat Hashem beautiful and attractive (although by no means ostentatious or flashy). Nevertheless, we must never become so fixated on the outer appearance so as to neglect the encounter with the Shechinah inherent in our performance of the Mitzvot. May we take as our slogan the words Chazal in privileging inner quality over outside appearance: “HaKadosh Baruch Hu Liba Ba’i,” “The Holy One, Blessed Be He, wants the heart” (Sanhedrin 106b).