Every Jew a Mishkan

Sefer Shmos is referred to by Chazal as Sefer Geula (The Book of Redemption) due to its focus on Klal Yisroel’s slavery in Mitzrayim and their subsequent miraculous redemption by Hashem. The Ramban (Introduction to Sefer Shmos) however points out that the second half of the Shmos which deals extensively with the construction of the Mishkan does not seem to fit within this theme. He derives from this a fundamental concept in defining Geula (redemption): Klal Yisroel can only be considered redeemed when the Mishkan is built and the Shechina dwells amongst us again, just as it did for the Avos, Avraham, Yitzchak and Yaakov.

Chazal speak of the Avos as the Merkava (chariot) of Hashem. This refers to the incredible degree to which they dedicated their lives to Hashem. Every action they took was with the exclusive objective of fulfilling the will of Hashem and giving honor to His name, just as a chariot is a vehicle which fulfills the will of the driver to bring him to his objective. The Avos did not merely know Hashem and his Torah – they integrated it into their very being, making it the only purpose of their lives.

Our sages teach that three miracles occurred weekly in the home of the Avos: From one Shabbos to the next the candle did not go out, blessing was in the bread in that it did not become stale, and the cloud of Hashem’s glory did not move from above their tents. (Breishis 24:67, Rashi). These miracles directly correspond to those that occurred daily in the Mishkan (Shem MiShemuel), thus demonstrating clearly the parallel between the Shechina’s dwelling in the home and life of the Avos and that of the Mishkan.

At its core, this power of the Avos lies within each of us to such a degree that a physical Mishkan is actually unnecessary. Thus Rashi writes that only after the חטא העגל (Sin of the golden calf) did Hashem command Klal Yisroel to build a Mishkan. Explains the Seforno, prior to this sin, every Jew individually had the potential to be a Mishkan himself! Now, only through the collective power of all Jews, generated and powered by the building and service in the Mishkan, could such a level of holiness be cultivated. Hence, Hashem commanded Moshe to instruct Klal Yisroel in the mitzvah of its construction.

In the morning prayers, Chazal mandated the recital of Ahava Rabba. This blessing opens with the statement, Ahava rabba ahavtonu (with a great love You have loved us [Hashem]), Chemla gedola v’yeseira chomalta aleinu (with great and excessive compassion You have been compassionate to us). The Vilna Gaon explains that the first phrase refers to the relationship between Klal Yisroel and Hashem at the time of the first luchos, before the sin of the calf. The second and stronger phrase, however, alludes to our relationship with Hashem at the time of the second luchos, AFTER the sin of the golden calf. Why was this relationship stronger? Because it was built on a foundation of teshuva, repenting our sins before Hashem, and B’makom shebaalei teshuva omdim tzaddikim gemurim ainom omdim (In the place where a penitent stands even perfectly righteous people cannot stand! – Berachos 34b). Only now could a Mishkan be built!

There is no end to the potential every Jew can possess by repenting and coming closer to Hashem! After all, Hashem is Avinu Shebashamayim (our Father in Heaven) and nothing gives a father more joy than when his children come close to him. Rav Shimon Schwab zt”l describes the optimal relationship between a father and his child is when a child feels the security to ask his father anything and share with his father his most embarrassing moments. A father is his child’s חבר ופטרון (friend and supporter) – (Rashi Breishis 45:8). Let us feel secure in the love of our Father in Heaven to share with him our failings and shortcomings and ask from him anything!