Orach Chayim Way of Life - Jewish Life - Torah Insights - Current Events

 

Illustration image: Yitro and Moshe, watercolor by James Tissot (1896-1900)

Shemot 18:12 And Yitro, Moshe's father-in-law, took a burnt-offering and sacrifices for G-d; and Aharon came, and all the elders of Yisrael, to eat bread with Moshe's father-in-law before G-d.

The phrase "before G-d" seems misplaced in this context. How was this specific feast in the presence of G-d?

Rabbi Avin explained:

“To partake of a meal where a Torah scholar is present is like enjoying the splendor of G-d’s Divine Presence. After all, did Yitro, Aharon, and the elders of Yisrael eat before G-d? They ate before Moshe! Rather, this verse teaches us that sharing a meal with a scholar [such as Moshe] is like enjoying the splendor of G-d’s Presence.” (Berachot 64a)

What makes dining with a Torah scholar so remarkable? Wouldn't engaging in Torah study with them provide a more profound spiritual experience? Furthermore, how does such a meal resemble "enjoying the splendor of G-d's Presence"?

Despite the immense greatness of the human soul, its capacity to comprehend and relish G-d's infinite wisdom is limited. The extent of pleasure we experience in G-d's Presence is determined by our spiritual achievements. The higher our spiritual awareness, the greater the joy we find in G-d's Presence. Although complete mastery of Divine wisdom remains elusive, even the modest level of understanding attainable can fill the soul with profound light and joy.

The holiness, profound wisdom, and elevated conduct of a Torah scholar may not be fully appreciated by the general public. The wisdom may be difficult for common people to grasp, and they may struggle to relate to the scholar's holiness. How can individuals with more ordinary backgrounds connect with such a distinguished scholar?

A scholar's most significant impact occurs in areas where others can easily connect with him. While many may find it challenging to follow his scholarly lectures, a shared meal creates a common ground that bridges the gap between the most distinguished and the most ordinary individuals. This connection enables everyone to partake in some aspect of a great scholar's journey in Torah and service to G-d.

When a Torah scholar manifests his profound wisdom and holiness, the ordinary person may feel a daunting sense of distance from such lofty achievements. The prospect of attaining a level so far beyond one's own limited capabilities may lead to despair. However, partaking in a meal with a scholar offers a tangible, shared experience that makes people more open to appreciating the scholar's noble traits and holy conduct.

Of course, those who are able to understand the scholar’s wisdom can more fully appreciate his greatness. Those individuals will derive greater benefit and pleasure from him. This is precisely Rabbi Avin’s point: just as the degree of pleasure gained from G-d’s Presence depends on the soul’s spiritual state, so too, the benefit we derive from a great scholar depends on our spiritual level and erudition.

(Parashat Yitro - Rabbi Avraham Yitzchak HaKohen Kook, https://ravkooktorah.org/)

Parashat Naso
BaMidbar 4:21 - 7:89
Haftarah Shoftim 13:2 - 25

4:21 vayedaber HASHEM el-Moshe lemor
And HASHEM spoke to Moshe, saying:
22  nasho et-rosh benei Gershon gam-hem leveit avotam lemishpechotam
Also take a census of sons of Gershon according to the house of their fathers according to their families.

 After counting the families of Levi descending from Kehat and instructing them in their tasks, Moshe was commanded to count the Benei Gershon in order to determine who among them was fit for duty in the Tent of Meeting (Ohel Mo'ed).

Then Aharon's sons assigned each his duties, and Itamar, fourth son of Aharon, was appointed permanent supervisor of the B'nei Gershon.

The Levi'im belonging to Gershon's family were assigned the following tasks:

1. Preparing the woven materials, the curtains, coverings, and the screens of the Ohel Moed and the Courtyard for departure, and transporting them.
2. Singing during the daily morning and afternoon burnt offerings (olah), as well as during all communal olah-offerings, and the communal peace offerings (shelamim) on Shavuot.

The Levi choir was comprised of at least twelve singers, and more could be added as desired.  The choir was usually accompanied by instruments.  Even non-Levi'im were permitted to be musicians.

As the people stood in the Azarah, they heard the beautiful choir of the Levi'im and the orchestra.

In the Beit HaMikdash, the choir chanted every day of the week a different chapter from Sefer Tehillim.

•  On the first day (Sunday) - "The earth and its fullness is HaShem's, the world and they that dwell in it" (Tehillim 24:1)

This verse was appropriate for the first day because it reminds us of the first day of Creation.  HaShem was then clearly recognized as the sole Ruler, since no beings, not even the angels, had yet been created.

• On the second day (Monday) - "Great is HaShem and very much praised in the city of our G-d, in the mountain of His holiness" (Tehillim 48:2)

On the second day of Creation, HaShem established the firmament to divide between the upper and lower waters, and appointed the upper spheres as His residence.  Parallel to this, He appointed a place of special kedushah in the lower world where He would reside: "the city of our G-d, the mountain of His holiness."

• On the third day (Tuesday) - "G-d stands in the congregation of judges" (Tehillim 82:1).

On this day G-d gathered the waters into oceans, thus exposing the continents which would be inhabited.  However, mankind would be permitted to live there only if it exercised justice, one of the pillars of human society.  Should man pervert justice.  HaShem would command the ocean to flood the dry land, as later happened to the generation of the Mabul (Flood).

• On the fourth day (Wednesday) -"G-d to Whom vengeance belongs, HaShem, G-d, to Whom vengeance belongs, appear" (Tehillim 94:1).

On this day the heavenly bodies were created.  In the future HaShem will punish all those who worshiped them.

• On the fifth day (Thursday) - "Sing aloud to G-d our strength, cry out with a joyful shout to the G-d of Yaakov" (Tehillim 81:2).

On this day the Almighty created the millions of species of birds and fish.  Whoever sees them proclaims the Creator's praises joyfully.

• On the sixth day (Friday) - "HaShem reigns.  He is clothed with majesty; HaShem is robed, He has girded Himself with strength" (Tehillim 93:1).

This verse is appropriate for the sixth day, on which the entire glorious Creation was completed and HaShem's majesty over the universe became apparent.

• On Shabbat - "

Mizmor shir leyom haShabbat - A psalm, a song for the Sabbath day" (Tehillim 92:1) This verse refers not only to the weekly Shabbat, but also to the era after the Redemption, the "great Shabbat of history."

The weekly Shabbat was given to us to serve as a model for the future era, which will be totally and eternally good.  Just as we labor each week in order to honor the Shabbat with delightful things, so we prepare in this world for the future world, when we will enjoy the fruit of our labor.

With the destruction of the Beit HaMikdash, the beauty of song ceased.  Our present-day songs do not recapture the kedushah or the harmony of spiritual perfection inherent in the melodies sung in the Beit HaMikdash.

After the first destruction, the emperor Nevuchadnetzar led a group of captive Levi'im to Bavel (Babel).  Observing them weep and lament, he exclaimed,

"Why so sad?  Come and make merry!  Before I have my repast, play your violins before me and my gods, just as you were wont to do for your G-d!"

Looking at each other, the Levi'im whispered,

"Never!  We who have played in the Beit HaMikdash for the Almighty shall now play for this midget (Nevuchadnetzar was a small man) and his idols?  Had we, instead, exerted ourselves in singing for the Almighty, would have never been exiled!"

But how could they effectively disoby their captor's order?

In an instant a plan was contrived.  Each Levi, without hesitating, severed the thumb from his right hand.  Raising up the bleeding stumps for Nevuchadnetzar to see, they wailed,

"How can we sing the song of HaShem (Tehillim 137:4)?  Don't you see that our hands are maimed and we can no longer play our instruments?"

Enraged, Nevuchadnetzar massacred thousands of captives.  Nevertheless, the Levi'im were glad that they had not agreed to play music before idols.

That group of Levi'im eventually returned from the Babylonian exile and witnesses the rebuilding of the second Beit HaMikdash.  HaShem promised the Jewish people with an oath, "The Levi'im injured their right hands for My sake; I, therefore, swear by My right hand that I shall ultimately defeat your enemies and restore Yerushalayim to you."

4:29 benei merari lemishpechotam leveit-avotam tifkod otamThe sons of Merari, according to their families and according to the house of their fathers you shall count them.

The family of Merari was the last of the three families of Levi to be counted and assigned their duties.

Its members carried the Mishkan's boards, bolts, and sockets.  Itamar, son of Aharon, was their supervisor.  He assigned each individual Levi his job.

Once a Levi had received his assignment, he was not allowed to switch with another Levi.

5:1 vayedaber HASHEM el-moshe lemor
HaShem spoke to Moshe, saying:
2 tzav et-benei Yisrael vishalchu min-hamachane kol-tzarua vechol-zav vechol tame lanafesh
Command Benei Yisrael that they must expel from the camp, anyone with tzaraat, and anyone from who flows a seminal discharge and anyone who became defiled by a [departed] soul.

HaShem commands that all temayim (impure people) leave the Camp:

On Rosh Chodesh Nissan, the Mishkan's last Inauguration Day, HaShem told Moshe, "All three Camps of the wilderness are holy.  The innermost Camp of the Shechinah is holy to the highest degree.  The Camp of the Leviim that surrounds it, and Benei Yisrael's Camp which surrounds that of the Leviim, are of lesser sanctity.

"An impure person may have to leave one, two, or all three of these Camps, according to the severity of his tumah."

Hashem explains to Moshe that this mitzvah would appertain to future generations in Eretz Yisrael (Land of Yisrael) as follows:

• The Camp of the Shechinah in the wilderness would correspond to the area extending from the Ezrat Yisrael (the main court in the Beit HaMikdash) inwards.
• The Camp of the Leviim in the wilderness would correspond to the entire Har HaBayit (Temple Mount) surrounding the Ezrat Yisrael.
• The Camp of Benei Yisrael in the wilderness would correspond to the entire city of Yerushalayim, excluding the Temple Mount.

The severest of all types of tumah was tzara'at (leprosy):

• A leper was expelled from all three Camps
• A zav, zavah, niddah, and a woman who had recently given birth were barred from two Camps, the machaneh shechinah and the machaneh leviyah (where the Leviim camped and later corresponded to the Temple Mount), but were permitted to remain in the Camp of Yisrael.
• The mildest type of tumah was impurity through contact with a dead body, the carcass of an animal, or the carcass of one of the eight sheratzim (reptiles) declared impure by the Torah.  Someone defiled by this category of tumah was excluded from only the Camp of the Shechinah, but could remain in the Camps of the Leviim and Yisrael.

Hashem proclaimed, "My Presence resides in all three Camps.  The impure must therefore leave the various Camps so as not to desecrate their kedushah."

Why didn't Hashem announce the mitzvah of ejecting the temayim immediately after Matan Torah?

The answer is that this commandment had been unnecessary then since no lepers or zavim were to be found.  prior to the giving of the Torah, the angels had healed all the physical defects of Benei Yisrael.

Forty days thereafter, when Yisrael constructed the Golden Calf, everyone's former sickness returned.  Some became lepers again and others zavim.

Therefore, when the Mishkan was established, the Almighty instructed Moshe, "Now that I have taken up permanent residence in the midst of Benei Yisrael, send away the temayim!"

This mitzvah is prefaced with the phrase, "Tzav et Benei Yisrael - Command the Benei Yisrael"(5:2)

This phrase occurs wherever the person finds it difficult to observe a mitzvah.

It is said in praise of Benei Yisrael, however, that they immediately and joyfully complied.  The temayim themselves did not resist when they were told they were banned from the Camp; they left willingly.


Vidui - the mitzvah to confess one's sins verbally

5:5 vayedaber HASHEM el-Moshe lemor
HaShem spoke to Moshe, saying:
6 daber el-benei Yisrael ish o-ishah ki ya'asu mikol-chatot ha-adam limol ma'al baHASHEM ve'ashmah hanefesh hahiv
When a man or a woman commits any of the sins against man, thus being untrue to HaShem, and that  person is guilty.

If a Jew transgressed a negative Torah commandment (mitzvat lo ta'asai) or failed to fulfill a positive commandment (mitzvat asai) and he regrets his deed/omission, it is a mitzvah for him to do teshuvah.

Teshuvah is comprised of three main parts:

1. Sincere regret for one's past misconduct
2. Oral confession thereof
3. Firm decision never to repeat it

Parashat Naso discusses the middle stage of the three parts, vidui - the oral confession.

How does one confess?

The sinner says, "Please HaShem, I sinned and now I am sorry and ashamed of my deed, and I shall never repeat it.

He presents his case to HaShem in his own words and beseeches Him for atonement.

In the time of the Beit HaMikdash, the sinner had to enunciate the vidui previous to the slaughtering of the animal which he offered as a sin-atoning korban.

Why did the Torah command us to pronounce our wrongdoings?

There are two obvious answers:

1. By confessing a sin to the Almighty, we acknowledge our belief that He punishes sinners and rewards those who observe His mitzvot.
2. A full oral vidui will greatly strengthen the sinner in his determination to improve his conduct in the future, and will aid him in persisting in his teshuvah.

Hashem says, "As soon as a Jew admits that he did wrong, I am merciful to him."

Whoever says vidui before he dies has a portion in the World to Come.  If he does not know how to recite vidui, he is told to say, 'Let my death be an atonement for all my sins.'

There is a special mitzvah to say vidui on Yom Kippur, the day of the year that has the power to cleanse from sin.


The Sotah

5:11 vayedaber HASHEM el-Moshe lemor
HASHEM spoke to Moshe, saying:
12 daber el-benei Yisrael veamarta alehem ish ish ki-tiste ishto uma'ala vo ma'al
Speak to Benei Yisrael and say to them:  [This is the law] if any man's wife is suspected of committing adultery and being false toward him,

This chapter treats the laws that apply to a woman who is suspected by her husband of adultery - the laws of sotah.  For this reason it is known as "the sotah chapter."

According to our Sages, three kinds of sinners descend to hell and never emerge: one who engages in carnal relations with another man's wife; one who shames another in public; one who refers to another by a nickname, even if the person named does not mind and is not embarrassed by it. (Bava Metzia, Chapter 4)

As a result of sexual immorality, indiscriminate death afflicts the world, destroying the righteous and the wicked alike.  Thus we saw in Parashat Noach that one of the reason for the great Flood was depravity.

When a person commits an act of adultery with another man's wife, he is guilty of violating all of the Ten Commandments.

The act itself indicates that the individual does not recognize G-d's existence, and he thus transgresses the Commandment, "I am HaShem you G-d" (Shemot 20:2).  This is conveyed in the Torah text (5:12) through iteration of the word ish (man).  For by committing adultery, a woman is false to G-d to whom the Scripture sometimes refers as ish - as in, "HaShem is the Master (ish) of war" (Shemot 15:3) - and she is false to her husband (the ish of that woman). (BaMidbar Rabbah; Tanchuma)

Although a person who is guilty of theft or withholding funds is also said to have offended against G-d and his fellow man, such offenders cannot be compared to an adulterer.  In their case, if the victim forgives the criminal, that is sufficient.  But in adultery, even if her husband were to forgive the adulterer for defiling his wife, G-d will not forgive him, and the sin remains unexpurged.

Since the adulterer contravenes G-d's will, he shows that he values his own wishes above His, so the adulterer also transgresses, "Do not have any other gods" (Shemot 20:3).

If he is caught and tried for his offense, he will swear that he is innocent, and thus be guilty of violating the commandment, "Do not take the Name of HaShem your G-d in vain" (Shemot 20:7).

The adulteress may become pregnant and bear a son whom everyone will associate with her husband.  When he becomes an adult, this son may in his ignorance hurt or insult his true father and thus violate the commandment, "Honor your father and mother" (Shemot 20:12).

When a person is about to commit adultery, he is prepared to kill the husband in order to gain admission to the house.

The violation of, "Do not commit adultery" is obvious.

Since the adulterer steals the affection that rightly belongs to the husband, he is guilty of violating the commandment, "Do not steal" (Shemot 20:13).

If the woman is suspected of becoming pregnant from an adulterous union, she will testify that the father of the child is her husband.  She thus violates the commandment, "Do not testify as a false witness against your neighbor" (Shemot 20:13).

Finally, by desiring another man's wife, the adulterer is guilty of violating, "Do not be envious of your neighbor's wife."  Since any son born of this union will unjustly share in the estate of the paramour's husband, he would also be guilty of violating the Commandment, "Do not be envious of your neighbor's house" (Shemot 20:14).

The students asked Rav Huna, "We see how he could transgress all of these commandments.  But how does this act violate the commandment, "Remember the day of Shabbat to keep it holy" (Shemot 20:8)? 

"I will explain it to you as follows," replied Rav Huna.  "Consider the case where a man commits adultery with the wife of a Kohen, and as a result of their union, a son is born.  If the adulterer is not a Levi, this son also does not have the status of a Kohen.  But since he is accepted as the son of a Kohen, he will come to perform altar duty on a Shabbat."  These duties usually involve doing work that is forbidden on the Shabbat, except when done in the Temple by a Kohen.  Because this one is not actually a Kohen, he is thus violating the Shabbat." (Akedat Yitzchak; BaMidbar Rabbah; Bachya; Chinuch; Ir Miklat)

From all this, we see what consequences follow in the wake of adultery.  Accordingly, King Shlomo has declared, "I find more bitter than death the woman whose heart is snares and traps" (Kohelet 7:26).

More bitter than death is an adulterer's fate, since he, the adulteress and his bastard son can violate all the Ten Commandments.

Therefore, has G-d given us the present commandment to make the suspected adulteress drink the bitter water.  In His immense compassion for us, He desired to protect us, to cleanse us of all filth and blemish, and by purging from our midst every strain of immorality and illegitimacy, transform us into a nation apart, more radiant and pure than any other.  For we are that people within whom the Divine Presence is to dwell.

The purpose of this commandment, on the personal level of the individuals affected, is to expunge every doubt from a man's heart who suspects his wife of adultery.  For if she is innocent, she will emerge vindicated, and if not, she will be destroyed.

Since it is incumbent upon a husband to be felicitous to his wife, to live with her in friendship and love, there must be no doubt in his mind about her chastity.  The Torah therefore instructs us that if doubt and suspicion have entered his heart, let her drink the water at once, lest he be overtaken by disgust for her.

If, however, the contrary is true, and she has been secretly unfaithful to him, let her be unmasked.  It is a source of reverence for the Jewish people, and an eminent virtue, that we had this means of exposing an adulteress.

Should a husband discern in his wife brazenness and unbecoming behavior with another man, he is under obligation to respond resolutely by warning her in the presence of two witnesses. He is to say to her, "Know that I do not find this behavior of yours acceptable and I do not want you to be in the company of that man."

This warning is designated in the Torah as kinui - jealous reaction; as the verse here declares, "The man expressed feelings of jealousy (kina) against his wife."

After expressing himself thus before witnesses, he is to warn her against being along with the man.

If, nonetheless, she disobeys and secludes herself with this man for a span of time sufficient for her to be compromised, and the two witnesses saw her do so, the husband is prohibited from living with this woman until she drinks the bitter water to establish whether she has or has not committed adultery.

This test of drinking the bitter water was to be given in the Temple in Yerushalayim, and in no other place. Its administration involved these steps:

The husband would appear before the court in his home town, and make the following declaration: "My masters, I hereby make it known to you that I expressed my displeasure to this woman and gave her warning not to seclude herself with that individual.  She has disobeyed me and entered into seclusion with him, according to the witnesses that I have brought with me.  She insists that she is pure and has not lain carnally.  It is my wish, therefore that this matter be settled by having her drink the water."

5:19 vehishbya otah hakohen ve'amar el-ha'isha im-lo shachav ish otach ve'im-lo satit tumah tachat ishech hinaki mimei hamarim hame'arerim ha'eleh
The Kohen shall place her under oath and say to the woman: 'If a man has not lain with you [conjugally] and if you have not gone astray to be defiled while you were married to your husband, you shall be unharmed by these bitter, lethal waters.
20 ve'at ki satit tachat ishech vechi nitmet vayiten ish bach et-shechavto mibaladei ishech
[But] you, if you have gone astray while you were married to your husband, and if you have been defiled, and if a man has had intercourse with you, [a man] other than your husband.'
21 vehishbi'a hakohen et-ha'isha bishvuat ha'ala ve'amar hakohen la'isha yiten HASHEM otach le'ala velishvua betoch amech betet HASHEM et-yerechech nofelet ve'et-bitnech tzavah
[At this point] the Kohen shall place the woman under oath containing the curse.  The Kohen shall say to the woman, '[In such a case] HaShem shall make you a curse and an oath among your people, when HaShem causes your sexual organs to rupture and your abdomen to swell up.
22 uva'u hamayim hame'arrim ha'ele beme'ayich latzbot beten velanpil yarech ve'amra ha'isha amen amen
This bitter, lethal water will enter your abdomen to swell the abdomen, and your sexual organs to rupture. The woman shall respond, "Amein, Amein.'"

If the woman did not know Hebrew, she answered in any language that she understood.

When writing this oath on parchment, the Kohen Gadol would write out the Name of G-d in its entirely - in the form YKVK.

5:23 vechatav et-ha'alot ha'ele hakohen basefer umacha el-mei hamarim
The Kohen shall write all these curses, on the scroll and dissolve them [the writing] in the bitter waters.
24 vehishka et-ha'isha et-mei hamarim hame'arrim uva'u va hamayim hame'arerim lemarim
He shall have the woman drink the bitter, lethal waters and the lethal waters, shall enter her to become bitter.

Then, into a clay bowl that had never been used, he would draw 1/2 log (6.8 ounces or 200 cc.) of water from the washstand and carry it into the Temple Hall.

Near the entrance of the Hall, on the right side, there was a one-cubit by one-cubit floor-board that could be raised by a special rink.  From under it, the Kohen Gadol would scoop up a bit of soil, which he would cast into the water, and add some bitter grasses, such as wormwood, in accordance with the instructions of the Torah that the water be "bitter water."

Into this water he put the scroll upon which the curse and G-d's Name had been written, leaving it there until every letter was totally erased.

One of the Kohanim of the Temple court would then approach her, take hold of the front of her garment and rip it until her heart area was exposed.  He also removed her head covering and disheveled her hair in order to render her odious.

A rope of Egyptian straw would then be placed above the breasts, to keep her garments from slipping down and leaving her naked.

Use of this kind of rope served as a reminder that she had committed an act associated with Egypt, where adultery was commonplace.

If no Egyptian rope was at hand, some other rope was used instead.

5:25 velakach hakohen miyad ha'isha et minchat hakena'ot vehenif et-hamincha lifnei HASHEM vehikriv otah el-hamizbe'ach
The Kohen shall take from the woman's hand meal-offering of jealousy and he shall wave the meal-offering before HaShem, and bring it close to the Altar.
26 vekamatz hakohen min-hamincha et-azkarata vehiktir hamizbecha ve'achar yash.ke et-ha'isha et-hamayim
The Kohen shall scoop out from the meal-offering its commemoration and burn it on the Altar, and after that he shall cause the woman to drink the water.

The barley meal supplied by the husband (1/10 of an efah) was then deposited in an Egyptian basket, which the Kohen placed in her hand in order to tire her.  The meal would subsequently be transferred to one of the sacred vessels of the Temple.

Neither oil nor frankincense would be added to the offering.  Although these were standard ingredients of any meal offering, here the Torah has specifically written, "He shall not pour oil on it, nor place frankincense on it" (5:15).

After again placing the vessel in her hands, the Kohen would push her hands up in a waving motion, which he did by putting his hands under hers.  As explained in Parashat Tzav, this waving motion was characteristic of every meal-offering.

Her offering would then be sacrificed as the south-western corner of the Altar, as with any meal offering brought by a private individual.  A handful of it would be burned on the Altar and the rest was eaten by the Kohanim.

5:27 vehishka et-hamayim vehaita im-nitme'a vatimol ma'al be'isha uva'u va hamayim hame'arerim lemarim vetzavta vitna venafla yerecha vehaita ha'isha le'ala bekerev amah
He shall make her drink the water, and it shall be that if she had been defiled and had deceived her husband, the lethal waters shall enter her to become bitter, and her abdomen will swell and her sexual organs will rupture, and the woman will be a curse among her people.
28 veim-lo nitme'a ha'isha uteho'ra hiv venikta venizre'a zara
But if the woman was not defiled and [she] is pure, she will be cleansed and shall bear seed.
29 zot torat hakena'ot asher tiste isha tachat isha venitma'a
This is the law of jealousies, when a woman goes astray during her marriage to her husband and is defiled.
30 o ish asher ta'avor alav ru'ach kina vekine et-ishto vehe'emid et-ha'isha lifnei HASHEM ve'asa la hakohen et kol-hatora hazot
If a man is overcome with a spirit of jealousy and he is jealous of his wife, then he shall have the woman stand before HaShem, and the Kohen shall do unto her all these laws.
31 venika ha'ish me'avon veha'isha hahiv tisa et-avona
The man is cleansed of sin and that woman shall bear [the burden of] her inquity.

Following the burning of the jealousy offering, the woman would drink the water.  If she was chaste, nothing happened, and she was free to resume living with her husband.  If she was defiled, the water would begin to take effect.  Her face turned green, her eyes bulged and her organs became inflated.

When those around her beheld these symptoms, they cry out for her to be taken outside.  For the pain would cause her to menstruate, and this would prohibit her presence in the Temple court.

Then her belly distended, the sexual organs ruptured, and death followed.

At that precise moment, miraculously, her paramour, too, would die a similar death, wherever he happend to be at the time.  His stomach burst and his genitals ruptured.

Significant in this connection is that the word 'cursed' (waters) (m'arerim) - has the numerical value of twice 248 רמ״ח (resh mem chet), corresponding to twice the number of organs in the human body.  That is, he, too, would die. (Yalkut Reuveni)

This test of the bitter water was effective, however, only if the husband was free of sin, in particular, if he had never sinned carnally.  When the contrary was true, the water caused no reaction.

Therefore, if the husband knew that he was not free of sin, he was not compel his wife to take the test, lest he incur an awful punishment for having caused G-d's great Name to be erased needlessly.  Furthermore, he was then subverting the disciplinary function of the test as such.  For the woman would boast to her friends that, just as she had committed adultery, had then partaken of the water, and had nothing happen to her, nothing will anything happen to them.

For this reason, during the time of the Second Temple when sexual license became widespread and husbands were openly promiscuous, the Sanhedrin abolished the test of the bitter water.

The law of the suspected adulteress also stipulated that should a woman refuse to drink the water, she is not forced to do so.  Her husband divorces her and she does not receive her statutory marriage contract (ketubah) endowment. (Yad, Sotah 4)

If, however, her refusal comes after G-d's Name has been erased, she is forced to drink the water.


Measure for Measure

The general teaching imparted by the fate of the adulteress, is that a man's punishment accords with his transgressions, measure for measure, in every detail.

She had posed herself in the doorway of her house to be visible to her lover, and the Kohen places her, disrobed, at the entrance to the Temple Court.  She put beautiful flowers in her hair for adornment, so the Kohen dishevels her hair and removes the covering from her head.  She adorned her face, so her face turns green.  She shaded her eyes, so her eyes bulge.  She plaited her locks, so her hair is tangled.  She placed charming belts about her, so the Kohen girds her with an Egyptian rope.  She extended her thigh, so her thigh is ruptured.  She allowed him on her belly, so her belly swells.  She fed him delicacies, so her offering is of barley, a food of cattle.

This barley also symbolizes her brazenness.  For unlike wheat which comes out of the ground modestly attired in many layers of husk, barley emerges relatively uncovered, just as she displayed herself in order to entice men to approach her carnally.

Wheat is hot, while barley is cold.  Those who sin carnally are aroused into heat by the evil inclination, and the offering of barley is symbolic warning which says, "Men, do not allow yourselves to be aroused by what is forbidden."

She had served her lover drinks in handsome pictures, so the Kohen brings her water in an earthenware dish.

She herself drank from elegant goblets, so she is made to drink the water from a vessel of clay.

She sinned in concealment, so G-d proclaims her sin to the world.

This also explains why G-d had specifically commanded that no oil or frankincense be added to her sacrifical offering, and why it was a barley offering.

She had secluded herself with him in darkened places and behaved like an animal, so her reminder-offering lacks light-giving oil and it is constituted of animal feed.

She departed from the path of righteousness upon which have trodden our Matriarchs Sarah, Rivkah, Rachel and Leah, whom Scripture denotes as frankincense (levonah); as it is written, "Before the day cools, and the shadows flee away, I will get me to... the hill of frankincense" (Shir HaShirim 4:6); so her offering is devoid of frankincense.

If the Kohen violated this proghibition against adding oil and frankincense to the meal offering, he incurred a double measure of corporal punishment. (Sotah, Chapter 1; Yalkut Shimoni)

As for the Mishkan soil that was blended into the offering, it pointed to the fate that awaited her as a result of her transgression.  She would die and dwell in the worm-infested earth.

Accordingly, the Torah says, "He will take some earth from the Mishkan floor," the literal meaning of "Mishkan" being a dwelling place.

These three ingredients of the sotah drink - earth, water and G-d's Name - recall the three aspects spoken of in the following maxim of Akavya ben Mahallalel.

1. "Ponder three things and you will not sin:  whence you came...from a putrid drop (of semen)"  - in the sotah drink this is represented by the water
2. "where you are bound... to a place of earth and worms" - represented by the earth that her drink contains
3. "before Whom you are to render an account - before the King of kings, the Holy One, blessed be He" - represented by G-d's Name that is placed in the water.

Parashat VaYachel - Pekudei
Shemot 35:1 - 40:38
Shabbat Parah
Bamidbar 19:1 - 22
Haftarah
Yechezkel 36:16 - 38

35:1 Vayachel Moshe et-kol-adat benei-Yisrael vayomer alehem eleh hadevarim asher-tzivah HASHEM la'asot otam
Then Moshe gathered all the congregation of the children of Yisrael together, and said to them, "These are the words which HASHEM has commanded you to do:

In Parashat Terumah and Tetzaveh we explained and discussed G-d's commandments to Moshe regarding the Mishkan and all its furnishings. G-d told Moshe exactly how each thing should be made. Now the Torah is speaking of what happened on the day after Yom Kippur. Moshe gathered together all the Benei Yisrael to repeat G-d's commandments to them.

Until now there was no chance for Moshe to speak to them. On 7 Sivan Moshe went on high to receive the first Tablets (Luchot). He remained there forty days. He descended on 17 Tammuz, the fortieth day, and saw that the Benei Yisrael had made the Golden Calf. The next day he ascended again, to pray to G-d to forgive them for the Calf. He remained there a second forty days. He then came down on 29 Av to make the second Tablets. The next day, 1 Elul, he went up again to receive the writing on the Tablets. He remained there another forty days. He then descended on Yom Kippur with the second Tablets written.

It therefore comes out that Moshe assembled the Benei Yisrael to tell them about how to make the Mishkan on the day after Yom Kippur. We cannot say that this happened many days after Yom Kippur. If so, the Torah would have told us when it happened. Since the Torah did not tell us the time, we have to assume that it was the first occasion available, which was the day after Yom Kippur.

Furthermore, since this involved service to G-d, Moshe would not have allowed any delay. He gave them the orders as soon as possible, on the day after Yom Kippur.

Moshe saw that the ones who had caused the Benei Yisrael to make the Golden Calf were the people of the mixed multitude. Therefore Moshe assembled the entire community of the Benei Yisrael and separated them from the mixed multitude. He did not want the Benei Yisrael to be led by the others. The Torah therefore says, "Moshe assembled the entire community of the children of Yisra'el." This means that he assembled them and separated them from the mixed multitude.

Moshe assembled both the men and the women in order to give them orders about the donations for the Mishkan. He wanted the women also to have a portion in donating for the Mishkan.

35:2 Sheshet yamim te'aseh melachah uvayom hashvi'i yihyeh lachem kodesh Shabbat Shabbaton l'HASHEM kol-ha'oseh vo melachah yumat
Work shall be done for six weekdays, but the seventh day must be a holy day for you, a Sabbath of Sabbaths to HASHEM. Whoever does any work on it shall be put to death.

Moshe warned the Benei Yisrael that they must keep the Shabbat. They should not think that they were to complete the Mishkan as quickly as possible and that in doing so it was permissible to violate the Shabbat. They had to realize that even in making the Mishkan they were only to work six days. Keeping the Shabbat is a very important thing. Anyone violating it by doing work was to be put to death by stoning.

Moshe began by saying, "These are the things that G-d has commanded you to do." "These are the things" is in the plural, which is difficult to understand; Since the Torah is speaking of the Shabbat, Moshe should have said, "This is the thing," in the singular.

It is impossible to say that the plural "these are the things" includes both the commandment of the Shabbat and the work of the Mishkan. The Torah introduces the work of the Mishkan by saying, "This is the thing that G-d commanded." (35:4) Therefore, when Moshe said, "These are the things," he was speaking about the Shabbat alone. He should have said, "This is the thing," using the singular.

However, Moshe said to the Benei Yisrael, "Do not think that in order to keep the commandment of the Mishkan, to finish it as soon as possible, you are permitted to violate the Shabbat; rather, you must realize, 'These are the things that G-d has commanded you to do.' G-d has commanded you to do two things. You must keep the Shabbat as well as build the Mishkan. It is forbidden to violate the Shabbat for the sake of the Mishkan."

There are 39 categories of work that are forbidden on the Shabbat.

1. Sowing
2. Plowing
3. Reaping
4. Binding sheaves
5. Threshing
6. Winnowing
7. Selecting
8. Grinding
9. Sifting
10. Kneading
11. Baking
12. Shearing wool
13. Washing wool
14. Beating wool
15. Dyeing wool
16. Spinning
17. Weaving
18. Making two loops
19. Weaving two threads
20. Separating two threads
21. Tying
22. Untying
23. Sewing two stitches
24. Tearing
25. Trapping
26. Slaughtering
27. Flaying
28. Salting meat
29. Curing hide
30. Scraping hide
31. Cutting hide up
32. Writing two letters
33. Erasing two letters
34. Building
35. Tearing a building down
36. Extinguishing a fire
37. Kindling a fire
38. Hitting with a hammer
39. Taking an object from the private domain to the public, or transporting an object in the public domain. (Mishnah - Shabbat 7:2)

We derive these categories of work from the types of work needed to make the Mishkan. We see that the commandment regarding the Shabbat comes immediately before the Mishkan. We thus learn that the types of work that were needed to build the Mishkan are precisely the ones that are forbidden on the Shabbat.

Moshe therefore said, "These are the things that G-d has commanded you to do; six days do work... 'These things' refers to the 39 categories of work that I commanded you to do in the Mishkan. These may be done during the six weekdays. On the seventh day however, it is forbidden for you to do them."

It is true that G-d is only concerned that work not be done on the Shabbat. Why did Moshe say, "Do work six weekdays?"

There is a lesson here for those people who are immersed in their work all six weekdays and never open a book. At least on the Shabbat when they do not work, they must open a book and study Torah. They should not just eat and drink and listen to stories and jokes.

It is therefore written, "Six days do your work and the seventh day shall be holy to you, a Sabbath of Sabbaths to G-d." It is enough for you to work six days engaging in your business and having no time to learn. However the seventh day must be a Sabbath to G-d. The entire Sabbath must be spent studying Torah. This is a Sabbath for the soul.

If a person cannot study Torah on his own he should go to a neighbor or synagogue and hear what they are learning. If a person spends the Shabbat in trivialities and does not sit and study it is a great sin and he will be punished on the great Day of Judgment. The Torah warns us about this.

When the Torah was given, it complained, "Master of the universe, now the Benei Yisrael are in the desert and do not have any other concern. They can therefore sit and study Torah. But what will happen after they enter the Holy Land? Each one will be involved in his own concerns, one with his field and one with his vineyard, and they will not have even a moment to learn."

G-d said to the Torah, "I have given them a full day in the week dedicated to you. On the Sabbath day they will study Torah. On that day they have no other concerns."

The Torah was reconciled because the Shabbat was given to the Benei Yisrael as a day when it would be studied. Therefore one who neglects the Torah on the Shabbat and involves himself in trivial matters, merely eating and drinking, will find that the Torah has complaints against him on the Day of Judgment.

When the Benei Yisrael gather in their houses of study on the Shabbat and on festivals to pray and to hear words of Torah, such an assembly is very precious before G-d. Such people put aside their own pleasures of eating and drinking and go to hear words of Torah. Regarding them, King Shlomo said, "How lovely are you and how pleasant are you with your love of pleasure." (Shir HaShirim 7:7) How beautiful and pleasant before G-d it is that you go and hear words of Torah. You leave everything and go to hear His Word.

G-d thus commanded Moshe, "Assemble the Benei Yisrael every Shabbat and teach them the laws of the Shabbat so that they will know what is permitted and what is forbidden. And from you all future generations will know that they should assemble in the synagogue and study Torah every Shabbat. Through this My Name will be made holy and great among them."

This is why the portion begins with the words, "Moshe assembled." The Torah does not say this any place else even though other portions of the Torah were also said to the assembled the Benei Yisrael. Whenever Moshe wanted to command the Benei Yisrael, he would assemble then and declare the lesson.

From this, the custom has spread all over the world that after the Shabbat meal is completed people gather in the synagogue and the rabbi learns with them until the Afternoon Minchah Service. This is a very fine custom. Through this people fulfill the commandment of enjoying the Shabbat in the proper manner. The enjoyment of the Shabbat that G-d commanded us is not the physical enjoyment of eating good food; rather, it involves spiritual food, the Torah and its commandments. Therefore a person should be very careful regarding studying the Torah and its commandments.

It is forbidden to set one's mealtime when the congregation gathers in the synagogue to hear Torah. If one does this, his punishment will be very great.

There were two families in Yerushalayim who had this bad custom. They were anxious to eat. One family would always have a big banquet on the Shabbat. The other family would make its main meal on Friday and when the Shabbat came they had no appetite. Both of these families became obliterated from the world because of this sin.

It is true that people say that the Hebrew word for the Sabbath, (Shabbat) can be seen as an acrostic of "shenah beShabbat ta'anug," which means "Sleep on the Sabbath is a delight."

However this applies only to men who study Torah all week long and must rest a bit on the Shabbat. If a person does not study Torah all week long but is involved in his business, the Shabbat is barely long enough for him to fulfill his obligation to learn which he does not do all week long.

Actually, here Moshe changed the order in which G-d gave the commandments. When G-d gave him the commandments, He first told him about the Mishkan and then concluded with the Shabbat. However, when Moshe taught it to the Benei Yisrael, he first told them about the Shabbat and then about the Mishkan.

This was because the Shabbat involves G-d's honor. If we keep the Shabbat properly, we are testifying that G-d created the world ex nihilo in six days and rested on the seventh day.

The Mishkan, however, merely involved the honor of Yisrael. Through the Mishkan, the nations of the world realized how much G-d cherishes the Benei Yisrael. They see that He designated a special dwelling place among them for His Divine Presence to rest and did not leave them.

Therefore when G-d gave the commandments regarding the Shabbat and the Mishkan, He spoke of the Mishkan first in order to give honor to the Benei Yisrael. However, when Moshe gave the Benei Yisrael the commandments, he said, "It is not proper to give the commandment for the Mishkan first because this is only honor for Yisrael." He therefore gave the commandment of the Shabbat first.


Meaning of the Mishkan (Tabernacle)

Everything in the Mishkan paralleled what G-d had made during the six days of creation.

• The curtains of goats' wool paralleled the heaven and the earth. 
• The washstand and its base represented the seas and rivers. 
• The altar and its sacrifices paralleled the animals. 
• The incense altar paralleled all spices and remedies. 
• The menorah paralleled the sun and the moon. Its seven lamps paralleled the seven heavenly bodies: Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon. 

All this comes to teach that making the Mishkan paralleled the creation of heaven and earth and the entire universe.

We thus see that G-d used the same expression in creation as He did when making the Mishkan. When G-d made the universe, He said, "He spread out the heaven like a curtain." (Tehillim 104:2) Regarding the Mishkan G-d also spoke of "curtains of goats' wool."

On the second day G-d said, "Let there be an expanse in the middle of the water and let it divide between water and water." (Bereishit 1:6) G-d wanted there to be a division between the upper water and the lower water. In the Mishkan G-d said, "The cloth barrier shall be a separation for you." (Shemot 26:33) This hanging was a barrier between the sanctuary and the Holy of Holies.

On the third day G-d said, "Let the waters be gathered." (Bereishit 1:9) With regard to the Mishkan G-d said, "You shall make a copper washstand and its base out of copper, and you shall place water there." (Shemot 30:18) 

On the fourth day G-d said, "Let there be luminaries in the expanse of the sky." (Bereishit 1:14) With regard to the Mishkan He said, "You shall make its lamps." (Shemot 25:37) 

On the fifth day G-d said, "Let the waters teem with living creatures and let birds fly." (Bereishit 1:20) In making the Mishkan, G-d commanded to bring sacrifices of animals and birds.

On the sixth day the Torah says, "G-d created man in His image." (Bereishit 1:27) This indicates that G-d created man for His Glory so that man could serve Him. In the Mishkan G-d commanded to anoint the High Priest to serve Him.

On the Shabbat it says, "G-d finished on the seventh day." (Bereishit 2:2) Regarding the Mishkan it says, "All the work of the Mishkan was completed." (Shemot 39:32)

When the world was created the Torah says, "G-d blessed the seventh day." (Bereishit 2:3) Regarding the Mishkan it says, "Moshe blessed them." (Shemot 39:43)

When the world was created the Torah says, "G-d blessed it." (Bereishit 2:3) Regarding the Mishkan it also says, "He anointed it and sanctified it." (BaMidbar 7:1) 

G-d made heaven and earth His witnesses as He said, "I have made heaven and earth as witnesses for you." (Devarim 4:26) Therefore, if the Benei Yisrael rebel against G-d by not studying His Torah and not keeping His commandments, heaven and earth will be the first ones to take revenge against them and punish them. It is thus written, "The hand of the witnesses shall be against him first to kill him." (Devarim 17:7) Here too, the heaven would punish them; rain would not fall and the earth would not produce its crops.

The Mishkan was similarly a witness for the Benei Yisrael. As it is written, "These are the accounts of the Mishkan, the "Mishkan of Testimony." (Shemot 38:21) The Mishkan and the Temple that followed it stood as witnesses for the Benei Yisrael. If the Benei Yisrael rebelled against G-d and did not keep His commandments, the Temple would be taken away as security, twice. This denotes the first and the second Temples, which were destroyed because the Benei Yisrael rebelled against G-d. Just as the Mishkan parallels the creation of heaven and earth and alludes to everything in the world, it also includes the entire Torah.

We thus see that expressions involving "making" occur 248 times with regard to the Mishkan. This includes such expressions such as "you shall make," "he made," or "they made." The first time such an expression occurs is, "They shall make Me a sanctuary." (Shemot 25:8)

The only expressions that are not counted are those that involve evil such as the making of the Golden Calf, where people said, "Come on, let us make for ourselves gods." (Shemot 32:1) Every expression from here until "And I will know what to do to you" (Shemot 33:5) is not counted.

With these exceptions, the expression "make" or "made" occurs 248 times from the above verse (Shemot 25:8) to the end of the Book of Shemot. This parallels the 248 positive commandments in the Torah. A human being also has 248 limbs. This teaches that if a person keeps the Torah, the world and the Mishkan are sustained. If not, he destroys the world and causes the Holy Temple to be taken as security.

There is another allusion in the 248 expressions denoting "making." When the Benei Yisrael accepted the Torah they said, "We will do and we will listen." (Shemot 24:7) The expression "we will do" referred to the positive commandments while "we will listen" referred to the negative commandments. The Benei Yisrael violated the portion of the commandments to which they said, "we will do." G-d therefore commanded them to make the Mishkan, which contained the expression "do" or "make" 248 times. This paralleled the 248 positive commandments that were violated when the Golden Calf was made.






Miracles in the Mishkan

The first thing that one must realize is that the courtyard in front of the Mishkan was 50 cubits (75 feet) long and 50 cubits wide. In this space there was the sacrificial altar which was 5 cubits by 5 cubits. The ramp (kevesh) that was used to ascend to the altar was 32 cubits (48 feet) long to the south. The washstand was also between the Mishkan and the altar.

The entire area in front of the Mishkan was 50 by 50 cubits, that is 2,500 square cubits. All these articles were able to fit in that space.

Only a small area remained. Even if the entire area were empty, no more than 2,500 people could have fit in there, one person in each square cubit. However, the entire nation of Yisrael was able to fit into that courtyard on the day that the Mishkan was erected although there were millions of people.

The Torah tells us that there were 600,000 men over 20 years old. This was in addition to those under 20 who were not numbered. If we calculated the necessary space, an area four miles square would be needed to hold all these people. Therefore it was a very great miracle that this small area could hold so many people.

There was also a miracle within a miracle. Since so many people were in this rather small area, one would imagine that they were pressed tightly together. However, the opposite was true. Each person had plenty of room. It seemed to each person as if he had 4 cubits (6 feet) of empty space around him. Each person was able to bow down without disturbing the person next to him.

All the Benei Yisrael stood in the courtyard and saw the fire come down from heaven, standing like a pillar. It entered the Mishkan and went upon the altar, burning the fats of all the sacrifices; then it remained standing above the altar. All Yisrael saw this miracle and bowed.

At that time Divine inspiration rested upon them and they sang a song to G-d. It is thus written, "All the people saw and they sang out and they fell on their faces." (VaYikra 9:24) It is also written, "The righteous sing to G-d; for the upright, praise is pleasant." (Tehillim 33:1) In both cases the same root, "ranan," is used.

Regarding this time it is said, "Go out and see, daughters of Tziyon, look at King Shlomo, at the crown that his mother placed on him on the day of his wedding, on the day that his heart rejoiced." (Shir HaShirim 3:11)

In the academy it was asked what sort of crown his mother had made for him. If the verse were speaking about King Shlomo, his mother Batsheva did not make him any crown. Nowhere do we find that Batsheva placed upon him the crown that he wore as he sat on his throne.

However, it was answered that this verse is not speaking about King Shlomo. Rather the "daughters of Tziyon" denote the Benei Yisrael. Although "tziyon" is usually translated as Zion, it denotes something that is outstanding. Here, it refers to the Benei Yisrael, who are outstanding among the nations. They are outstanding through three signs:

1. circumcision 
2. the hair on the sides of their heads (payot)
3. and their ritual fringes (tzitzit). 

The verse says, "Look at the King Shlomo." Here "Shlomo" does not mean King Solomon, as it usually does. It denotes G-d, the King to whom all peace (shalom) belongs. G-d is the One who makes peace between people and brings them to love and brotherhood. G-d thus said, "I will place peace in the land." (VaYikra 26:6) The verse then says, "See how much G-d loves Yisrael. He gave us His Divine Presence and His crown that His mother made." His "crown" is the Mishkan. Just as a crown is adorned with many precious stones and beautiful colors, so the Mishkan was adorned with blue, purple and crimson wool and white linen, where each of these four types of materials had deep inner significance.

The Midrash asks, "We can understand that King Shlomo denotes G-d. But why is the nation Yisrael called 'His mother?'"

The Midrash explains this with the following example:

A king once had a beautiful daughter whom he loved so much that he called her "my sister." As more time passed he loved her so much he called her "my mother," [even as nowadays one would call a child mamala].

G-d behaved this way with the Benei Yisrael whom He loved like a daughter. There is no greater love than that of a father toward his daughter. G-d called Yisrael His daughter as it is written, "Listen, daughter and see. Incline your ear." (Tehillim 45:11) 

After some time had elapsed, G-d's love for Yisrael increased and He called Yisrael, "My sister." This is a sign of respect since a person gives more respect and honor to his sister than to his daughter. G-d called Yisrael "My sister" as He said, "My sister, My beloved." (Shir HaShirim 4:9,10) 

As more time passed, G-d's love for Yisrael increased even more and He called Yisrael "My mother." This is because a person gives more respect and honor to his mother than to his daughter or sister.

Therefore, on the day the Mishkan was erected, G-d showed this additional love for Yisrael and called her "My mother." This is in the verse, "In the crown that His mother made for Him on the day of His wedding." This "crown" is the Mishkan that Yisrael had made.

The Midrash says that when G-d told Moshe that the Benei Yisrael should make a Mishkan, Moshe said, "How can the Benei Yisrael make a Mishkan?"

G-d replied, "Even one of them can make a Mishkan." The Torah therefore says, "From every individual man whose heart impels him." (Shemot 25:2) This teaches that if an individual truly wants to, he can build a Mishkan.

This Midrash is very difficult to understand. First of all, what was Moshe's question? Second, what was G-d's reply?

It is difficult to understand Moshe's question. Why did he ask, "How can Yisrael make a Mishkan?" Was it such a great thing for 600,000 people to build a Mishkan?

And what was G-d's reply that one person can make it? There were so many types of skilled work required to make the Mishkan. Obviously, there was no single individual who could do it all. All the greatest craftsmen had to assemble in order to make it.

However this was Moshe's question: G-d's Glory fills the earth. G-d told His prophet, "The heaven is My throne and the earth is My footstool. What kind of Temple will you build to Me and what shall be the place of My habitation?" (Yeshayahu 66:1)  Moshe asked the same question, "How can the Benei Yisrael make a dwelling place for the Divine Presence?"

G-d replied, "The entire purpose of this is to demonstrate the love that I have for them. I want to be among them and not be separated from them. The only condition is that they also be attached to the Divine. Therefore, even an individual can accomplish this. If he is a good Jew and binds himself to the Divine Presence by keeping the commandments, he can bring the Divine Presence to rest upon him all by himself."

The Mishkan therefore alludes to the human body.

Rabbi Moses Maimonides thus wrote the following to his son:

My son Avraham, you must realize that the Mishkan alludes to the human body.

The Aron Kodesh (Holy Ark), the innermost part, alludes to the human heart, which is the innermost part of the body. The ark was the main part of the Mishkan because it contained the Tablets of the Covenant. So is the human heart the main part of the body. It is the source of his life, his knowledge and his understanding. The wings of the Keravim (Cherubim) which spread over the ark allude to the lungs. The lungs are over the heart like wings and they provide it with air.

The Shulchan (Table) in the Mishkan alludes to the human stomach. Just as food and drink are placed on the table, so the stomach is filled with food and drink that a person consumes and from there it is distributed to the other parts of the body.

The Menorah in the Mishkan alludes to the human mind. Just as the menorah gives forth light, so the intellect enlightens the entire body.

Three stems went out from the menorah on each side. These allude to the three limbs that extend from each side of the human body, the eye, the ear, and the hand. The intellect directs these three parts of the body.

The incense altar alludes to the sense of smell.

The sacrificial altar alludes to the intestines, which digest the food that enters the body.

The veil covering the Mishkan alludes to the diaphragm, which is like a barrier between the parts of the body.

The washstand alludes to the moisture and other liquids in the body.

The goats' wool hangings allude to the skin that covers the human body.

The beams of the Mishkan allude to the ribs.

Maimonides' lesson to his son was as follows: The Mishkan parallels everything in the human body to give important advice. The Divine Presence was able to rest on the Mishkan, but today, when there is no Mishkan, if a person behaves like a good Jew and binds himself to the Divine, he can make the Divine Presence rest upon his body. This is because the human body resembles the Mishkan in all its details.

It is thus written, "His shelter was in Salem and His dwelling place in Tziyon." (Tehillim 76:3) The word "Salem" in Hebrew is shalem, which had the connotation of perfection, completeness, and wholeness. The verse is saying that G-d's dwelling place is in the Holy Temple in Tziyon, but if a person is perfect (shalem) and behaves properly, binding himself to G-d, then G-d's shelter is in his body and this is G-d's dwelling place.

Through this one can also understand the verse, "The righteous shall inherit the land and dwell in it forever." (Tehillim 37:29) This is very difficult to understand. The verse says that the righteous shall inherit the land. Do the wicked then fly in the air?

However, the meaning of the verse is that through their good deeds and attachment to G-d the righteous cause G-d to dwell on the earth.

They provide a place where His Divine Presence can dwell. The wicked, on the other hand, cause the Divine Presence to leave the earth and to return on high.

In this portion, the expression "as G-d commanded Moshe" occurs 18 times. These 18 times occur from the verse "and with him was Aholiav son of Achisamach..."(Shemot 38:23) until the end of the book of Shemot.

The only verse not counted is the one before that (Shemot 38:22) because it includes all the work that was done in the Mishkan. The eighteen commandments regarding the Mishkan paralleled the eighteen vertebrae in the human spine.

This teaches that the Divine Presence rests primarily in the human body and not in the wood of the Mishkan.

This also teaches us that when a person keeps one of G-d's commandments he should do so with all his strength and with every part of his body. It is thus written, "All my bones shall say, 'G-d, who is like You!'" (Tehillim 35:10) This indicates that when a person praises G-d or keeps one of the commandments, he should do so with his entire body and all its parts.

This is why our Sages legislated that there be eighteen blessings in the Amidah. These parallel the eighteen commandments regarding the Mishkan.

This teaches that a person must pray that the Holy Temple be built quickly.

In the time of King David the people were punished and many people died in a plague. (2Shmuel 24:15) They were punished because they did not pray that the Temple be built quickly.

This is why our Sages legislated in the blessing Retzeh that we say that G-d should "return the Divine service to the sanctuary of His Temple."

Now that we have explained that the human body alludes to the Mishkan, every person should be careful not to defile his body or any of its limbs with any sin or by eating any non-kosher food. Each part of the body parallels a part of the Mishkan. 

A person must be even more careful not to defile his heart with evil thoughts. A person's heart parallels the Holy of Holies, which was the place containing the Holy Ark, the Tablets, and the Keravim. This was where the Divine Presence rested; it was the holiest part of the Mishkan.

A person must therefore purify his heart to the greatest extent possible. He must cleanse it of all evil thoughts, anger and jealousy. He must not allow any hatred for his fellow man to remain in his heart. Instead, he should fill his heart with Torah and good deeds so that the Divine Presence will be able to find a dwelling place therein.

Similarly, a person should not allow even the slightest trace of pride in his heart. His heart should be contrite, humble and broken, paralleling the broken Tablets that were in the Holy Ark, upon which the Divine Presence rested.

G-d therefore told His prophet, "The heaven is My throne and the earth is My footstool. What kind of Temple shall you build Me and what shall be the place of My dwelling... but upon this I will look. To the poor, the crushed spirit and he who trembles at My Word." (Yeshayahu 66:1,2) 

G-d said to Yisrael, "How is it possible to build a Temple for Me when even heaven and earth cannot contain My Glory? Rather, My dwelling place is in the heart of a person." A person should have a contrite heart like a poor person who is broken and crushed and whose heart is lowly. He does not consider himself anything and does not boast or show off the good that he has.

But if a person's heart has one of the bad traits that we mentioned, he is considered to have pushed away the Divine Presence. G-d cannot dwell in such a person's heart because holiness and the Other Side cannot dwell in the same chamber.

As proof of this we see that when Menashe placed an image in the Holy Temple, the Divine Presence immediately left and ascended on high. (2Melachim 21:4,5)

Therefore a person must work very hard to be worthy of having such an honored guest inside his body. He must study Torah, keep the commandments and do good deeds so as not to cause this guest to leave.

Whenever the Divine Presence rested in Yisrael, whether in the Mishkan, the first Temple or the second Temple, it was like a marriage. The day that the Divine Presence entered the Mishkan was like a wedding for G-d.

The Torah was given to Yisrael by a messenger, Moshe. Often, when a person betroths a woman he does so through a messenger or agent (shaliach).

When the Benei Yisrael erected the Mishkan and the first and second Temples, these structures were considered like the house of the bride. As long as a bride is betrothed she remains in her father's house.

However,when the Mashiach comes, the Benei Yisrael will be considered like a bride who is fully married and is under the bridal canopy (chupah). It is thus written, "On that day, says Hashem, you will call Me 'my husband' and you will no longer call Me 'my man.'" (Hoshea 2:18) 

The prophet is saying that in the future when the Mashiach comes, G-d will be called "husband" (ish). This is the word used to describe one who is fully married. He will not be called man, (baal), which means a master.

At that time, G-d will build Yerushalayim with His own Hands as it is written, "G-d is the Builder of Yerushalayim. He will gather the scattered remnants of Yisrael." (Tehillim 147:2) When a husband marries his bride, he brings her into his own house.

We will then be worthy of learning Torah from G-d's own Mouth and not through a messenger or agent. The prophet therefore said that people will say, "Come, let us go up to G-d's mountain, to the house of Ya'akov's G-d and He will teach us of His ways and we will walk in His paths. For out of Tziyon shall come the Torah and G-d's Word from Yerushalayim." (Yeshayahu 2:3) It is also written, "All your children shall be taught about G-d and there will be much peace for Your children." (Yeshayahu 54:13).
May it be His Will that the Temple be built speedily in our days. May our eyes quickly see the King in His Glory. May our eyes see it and our hearts rejoice.

Amen, may this be His Will!

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MeAm Lo'ez; Bachya; Rashi