Dvar Torah Parsha Devarim 5783

Shemot 25:1 – 27:19

On occasion, we find the narrative does not follow the chronological order of events. This is one of those times. Rashi says for instance that the golden calf incident has not been shared yet, while this narrative occurred long after. Our parsha begins with the call for the people to provide significant items of value, to build the Mishkan, where Hashem’s spirit will be present for the people. Both the term for abode (Shakhan) where Hashem resided on Sinai and the tabernacle (Mishkan) where Hashem’s spirit will dwell with the people Israel, both share a Hebrew root in common with Shechinah, the divine presence which dwells in all creation.

Per Etz Chaim, earlier in Mishpatim, we learned about sacred deeds, daily acts of justice, and compassion. In this final third of Shemot (Exodus), we learn to create sacred time and space. Together, sacred deeds, time, and space leads to an integrated life.

The list of items requested was extensive for those who according to Hashem chose to contribute meaning it was voluntary. Gold, silver, copper (bronze, it’s the same Hebrew word for both), blue, purple, and crimson yarns, fine linen, goat hair, tanned ram skins, dolphin skins (probably according to Etz Chaim more likely meant dyed sheep or goat leather), and acacia wood. Then there was oil for lighting, spices for the oil and aromatic incense. Precious stones for the ephod and breastplate. All for the sanctuary for Hashem. Of course, Hashem is everywhere, but the Mishkan was the place for the indwelling of the divine presence.

The details for building the Mishkan are complex and detailed, not to mention in several instances, expensive. But my first questions were why go to all this effort? If Hashem resides everywhere, why does Hashem need a home? Rabbi Jonathan Sacks of blessed memory suggests some ideas around this worth sharing. Exodus is the story of the birth of a nation. The journey from slavery to freedom, culminating in a covenant at Sinai. All along the way, despite all Hashem did for them, they grumbled and complained. Were they brought out of Egypt to die? Then lack of water, water was bitter, lack of food, then the ultimate insult of the golden calf. In short, the people had to grow up.

Hashem comes up with the perfect solution. Let them build something together. There were no complaints, and for once the people Israel were united, giving of themselves for this place for the spirit to dwell. In short according to Rabbi Sacks, Judaism is Hashem’s call to responsibility. He does not want us to rely on miracles, nor be dependent on others. By their hands, they constructed a portable home, the first but not last collective house of worship in our history. Psalm 28 says “When you eat the fruit of the labor of your hands, you will be happy, and it will go well for you.”

Later would come the building then destruction of the first temple. I see the survivors after the Babylonian destruction as we recite Psalm 137: “By the waters of Babylon we sat and wept as we remembered Zion.” It was Ezekiel 11:16 who refers to a a concept for a new institution which would eventually be called the Beit Knesset, the synagogue. Then a second temple built and destroyed, and in exile, the synagogue became the sanctuary, the place where Torah was recited and learned. A place where community rallied, a spiritual home for the Jewish people.

The value then and now of working together to build and support this spiritual home is that working together voluntarily reaches to the very heart of what it is to be a Jew. From such communal efforts come tzedakah and gemilut chesed. In our parsha in Shemot 25:8, it says, they shall make Me a sanctuary and I will dwell amidst them.” According to Shelah aka Isaiah Horowitz, a commentator from the 16th/17th century, “The verse does not say, “And I will dwell within it,” but “and I will dwell within them”—within each and every one of them.”

I reflect on my own shul. I cannot go as often as I once did, primarily due to aging health issues. But when I go, and gaze upon those Torah scrolls, surrounded by my community, it is a special and holy place. It is a place I feel vested in, a home. I like so many others contribute time and money for this spiritual home. So many members involved in acts of chesed, gemilut chesed, tzedakah. We study Torah and thrive as a community. Once, all those many centuries ago, a restless group of former slaves learned the value of working together to build a spiritual home. From this all has evolved. We are a people whose role is to repair the world through Torah, prayer (Avodah) and Gemilut Chesed (acts of loving kindness.) We work as a community, and today, Hashem resides with us, but is manifested by our spiritual home wherever that may be. Baruch Hashem!