Parashat VaYachel - Pekudei
Shemot 35:1 - 40:38
Shabbat Parah
Bamidbar 19:1 - 22
Haftarah
Yechezkel 36:16 - 38
[Benei Yisrael - art by Yoram Raanan]
Parashat Summary
The Mitzvah of Shabbat and the Penalty for Transgressing the Shabbat
Proof of the Oral Torah (35:5)
Materials Donated and Betzallel and Oholiav are Appointed as Chief Architects and Artists
Details of the Outer Coverings and Inner Tapestries of the Mishkan
The Menorah and the inner Golden Altar are Described
Details of the outer ramped Altar, the Washstand, and the Mishkan's Surrounding Enclosure
Pekudei begins with an Accounting of the Materials used in the Construction of the Mishkan
The Kohein Gadol's Breastplate and Vest are Described
Moshe Certifies Blesses the Workers
Hashem, the Shechinah Descended in a Cloud and Filled the Mishkan.
35:1 Vayachel Moshe et-kol-adat benei-Yisrael vayomer alehem eleh hadevarim asher-tzivah HASHEM la'asot otamIn 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.
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:
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.
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.
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 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.
- Sowing
- Plowing
- Reaping
- Binding sheaves
- Threshing
- Winnowing
- Selecting
- Grinding
- Sifting
- Kneading
- Baking
- Shearing wool
- Washing wool
- Beating wool
- Dyeing wool
- Spinning
- Weaving
- Making two loops
- Weaving two threads
- Separating two threads
- Tying
- Untying
- Sewing two stitches
- Tearing
- Trapping
- Slaughtering
- Flaying
- Salting meat
- Curing hide
- Scraping hide
- Cutting hide up
- Writing two letters
- Erasing two letters
- Building
- Tearing a building down
- Extinguishing a fire
- Kindling a fire
- Hitting with a hammer
- 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.
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:
- circumcision
- the hair on the sides of their heads (payot)
- and their ritual fringes (tzitzit).
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
