Difference between revisions of "Purpose of the Mishkan/2/en"

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<p>The Mishkan was a physical symbol of the continuation of the Divine revelation which began at Mt. Sinai, and it served as a home for the Tablets of the Covenant which were given at Sinai.<fn>It is theoretically possible to split between these two elements, however the Sinai connection serves as the link between them.</fn></p>
 
<p>The Mishkan was a physical symbol of the continuation of the Divine revelation which began at Mt. Sinai, and it served as a home for the Tablets of the Covenant which were given at Sinai.<fn>It is theoretically possible to split between these two elements, however the Sinai connection serves as the link between them.</fn></p>
 
<mekorot>
 
<mekorot>
<multilink><aht source="RambanShemot25-2">Ramban</aht><aht source="RambanShemot25-2">Shemot 25:2</aht><aht source="RambanShemot40-34">Shemot 40:34</aht><aht source="RambanVayikraIntroduction">Introduction to Vayikra</aht><aht source="RambanBemidbarIntroduction">Introduction to Bemidbar</aht><aht parshan="Ramban">About R. Moshe Nachmanides</aht></multilink>,<fn>See also <multilink><aht source="TanchumaNaso22">Tanchuma</aht><aht source="TanchumaPekudei2">Pekudei 2</aht><aht source="TanchumaNaso11">Naso 11</aht><aht source="TanchumaNaso22">Naso 22</aht><aht parshan="Tanchuma">About the Tanchuma</aht></multilink>.</fn>
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<multilink><aht source="RambanShemot25-2">Ramban</aht><aht source="RambanShemot25-2">Shemot 25:2</aht><aht source="RambanShemot40-34">Shemot 40:34</aht><aht source="RambanVayikraIntroduction">Introduction to Vayikra</aht><aht source="RambanBemidbarIntroduction">Introduction to Bemidbar</aht><aht source="RambanToratHashem">Derashat Torat Hashem Temimah (p. 163)</aht><aht parshan="Ramban">About R. Moshe Nachmanides</aht></multilink>,<fn>See also <multilink><aht source="TanchumaNaso22">Tanchuma</aht><aht source="TanchumaPekudei2">Pekudei 2</aht><aht source="TanchumaNaso11">Naso 11</aht><aht source="TanchumaNaso22">Naso 22</aht><aht parshan="Tanchuma">About the Tanchuma</aht></multilink>.</fn>
 
<multilink><aht source="CassutoShemot25">U. Cassuto</aht><aht source="CassutoShemot25">Introduction to Shemot 25</aht><aht parshan="Umberto Cassuto">About U. Cassuto</aht></multilink>
 
<multilink><aht source="CassutoShemot25">U. Cassuto</aht><aht source="CassutoShemot25">Introduction to Shemot 25</aht><aht parshan="Umberto Cassuto">About U. Cassuto</aht></multilink>
 
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<point><b>Why now?</b> – The command to build the Mishkan logically comes at this point, since it is an outgrowth of the revelation at Mt. Sinai and must house the Tablets which came from Sinai.</point>
 
<point><b>Why now?</b> – The command to build the Mishkan logically comes at this point, since it is an outgrowth of the revelation at Mt. Sinai and must house the Tablets which came from Sinai.</point>
 
<point><b>Chronology</b> – According to this approach, the command to build the Mishkan is recorded in chronological order, as it flowed from the Sinaitic revelation and preceded (and was unconnected to) the sin of the Golden Calf.<fn>Ramban here is consistent with his general disinclination to suggest that Biblical narratives are out of order, unless this is explicitly indicated by the text.  See <aht parshan="Ramban" /> for elaboration.</fn></point>
 
<point><b>Chronology</b> – According to this approach, the command to build the Mishkan is recorded in chronological order, as it flowed from the Sinaitic revelation and preceded (and was unconnected to) the sin of the Golden Calf.<fn>Ramban here is consistent with his general disinclination to suggest that Biblical narratives are out of order, unless this is explicitly indicated by the text.  See <aht parshan="Ramban" /> for elaboration.</fn></point>
<point><b>Ancient Near Eastern parallels</b> – In the Ancient Near East, copies of treaties were often stored in the temples of the godSimilarly, the Mishkan served to safeguard the tablets containing the covenant between the nation and Hashem.</point>
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<point><b>Ancient Near Eastern parallels</b> – In the Ancient Near East, copies of treaties were often stored in the temples of the gods of the two parties,<fn>N. Sarna, in Exploring Exodus (New York, 1996): 137-138, points to a Hittite treaty in which the king writes, "A duplicate of this treaty has been deposited before the sun-goddess of Arnina… In the Mitanni land [a duplicate] has been deposited before Tessub, the lord of the kurrinu [sanctuary or shrine] of Kahat".</fn> presumably both for their safekeeping and to instill fear of retribution for any transgressions from the divine witnessAs the Tablets of the Law served as testimony to the covenant (or treaty) between the nation and Hashem, it is not surprising that they were similarly stored in Hashem's "Temple", the Mishkan.<fn>This practice can also explain the opinion of the Sages in Mekhilta Yitro BaChodesh 8 that each of the two tablets contained all ten utterances.  If treaties were usually written in duplicate, one copy for each party, it is logical that the tablets, too, were identical, one being a copy for Hashem and one for the Nation of Israel, each stored in the ark within Hashem's Mishkan. N. Sarna (209) attempts to explain the role of this ark itself, suggesting that it was more than a storage chest. In the Ancient Near East, treaties were said to be deposited "at the feet" of the deity and it is possible that the Israelites imaginatively viewed the ark as Hashem's "footstool".  Thus, King David says "אֲנִי עִם לְבָבִי לִבְנוֹת בֵּית מְנוּחָה לַאֲרוֹן בְּרִית ה' וְלַהֲדֹם רַגְלֵי אֱלֹהֵינוּ".</fn></point>
 
<point><b>Biblical parallels</b> – Ramban points to a number of linguistic and conceptual parallels which link the giving of the Decalogue at Mt. Sinai and the construction of the Mishkan.<fn>He notes that the cloud of Hashem's glory descended upon both Mt. Sinai and the Mishkan, God's voice was heard from each, both included prohibitions against coming too close to Hashem's holiness on pain of death, protective boundaries were set around each, and how Hashem called to Moshe to approach in both cases.</fn>  These highlight how the Tabernacle transformed the initial one-time revelation into a continuous one.<fn>The roots of this explanation can be found in the words of <multilink><aht source="IbnEzraShemotLong19-13">R. Shemuel b. Chofni Gaon</aht><aht source="IbnEzraShemotLong19-13">Ibn Ezra Shemot Long Commentary 19:13</aht><aht parshan="R. Shemuel b. Chofni Gaon" /></multilink> who points out that Hashem's glory migrated directly from the Mountain to the Tabernacle. See also R. Yosef Bekhor Shor on Shemot 40:29 and Cassuto.</fn></point>
 
<point><b>Biblical parallels</b> – Ramban points to a number of linguistic and conceptual parallels which link the giving of the Decalogue at Mt. Sinai and the construction of the Mishkan.<fn>He notes that the cloud of Hashem's glory descended upon both Mt. Sinai and the Mishkan, God's voice was heard from each, both included prohibitions against coming too close to Hashem's holiness on pain of death, protective boundaries were set around each, and how Hashem called to Moshe to approach in both cases.</fn>  These highlight how the Tabernacle transformed the initial one-time revelation into a continuous one.<fn>The roots of this explanation can be found in the words of <multilink><aht source="IbnEzraShemotLong19-13">R. Shemuel b. Chofni Gaon</aht><aht source="IbnEzraShemotLong19-13">Ibn Ezra Shemot Long Commentary 19:13</aht><aht parshan="R. Shemuel b. Chofni Gaon" /></multilink> who points out that Hashem's glory migrated directly from the Mountain to the Tabernacle. See also R. Yosef Bekhor Shor on Shemot 40:29 and Cassuto.</fn></point>
<point><b>Unmentioned before Moshe's ascent</b> – According to this approach, God might have only mentioned the Tablets to Moshe, and not the Tabernacle, since the former is the primary purpose of his ascentThe Mishkan is simply a necessary container to hold the "לֻחֹת" once they were made.</point>
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<point><b>Focal point</b> – The Ark ("אֲרוֹן הָעֵדֻת") and the Tablets ("לֻחֹת הָעֵדֻת") are the raison d'être for the entire Mishkan, as it is there that God descended to commune with Moshe.  Thus, the Tabernacle is referred to as "מִשְׁכַּן הָעֵדֻת".  Ramban asserts that for this reason, the <i>aron</i> is also the first vessel commanded to be made.<fn>He explains that the different ordering of the making of the vessels in Parashat Vayakhel is pragmaticOne cannot construct the ark until there is a house to place it in; thus the physical structure is built first and only afterwards are the vessels made.</fn></point>
 
<point><b>"וְשָׁכַנְתִּי בְּתוֹכָם"</b> – This position maintains that these words provide God's explanation of the purpose of the building.</point>
 
<point><b>"וְשָׁכַנְתִּי בְּתוֹכָם"</b> – This position maintains that these words provide God's explanation of the purpose of the building.</point>
<point><b>Focal point</b> – The ark and the Tablets ("לֻחֹת הָעֵדֻת") it houses are the primary focus of the Mishkan, for it is here where God descends to speak to Moshe and commune with the nation. Ramban asserts that for this reason, the <i>aron</i> is the first vessel commanded to be made.<fn>He explains that the different ordering of the making o fthe vessels in Parashat Vayakhel is pragmaticOne cannot construct the ark until there is a house to place it in; thus the physical structure is built first and only afterwards are the vessels made.</fn> This, too, is the source for referring to the Tabernacle as "מִשְׁכַּן הָעֵדֻת".</point>
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<point><b>Altars for atonement</b> – Ramban explains that by atoning for the nation's sins, the sacrifices insured that the Divine presence would not desert the sanctuaryThus, the altars were subservient to the Ark which was the main focus of the Tabernacle.<fn>Cf. Ramban in his Derashat Torat Hashem Temimah where he suggests that the Divine glory initially descended upon the Mishkan and the Mikdash only as a result of sacrifices.</fn></point>
<point><b>Focal point</b> – The ark and tablets are the raison d'être of the whole structure.</point>
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<point><b>Tabernacle unmentioned before Moshe's ascent</b> – According to this approach, God might have initially mentioned only the Tablets to Moshe, since they are what created the need for the Tabernacle.</point>
<point><b>Altars for atonement</b> – This approach might suggest that once the Tabernacle was built, it became the appropriate choice to serve as a sacrificial center as well.</point>
 
 
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Version as of 06:03, 27 February 2014

Purpose of the Mishkan

Exegetical Approaches

THIS PAGE HAS NOT YET UNDERGONE EDITORIAL REVIEW

An Ideal

Symbol of Sinai

The Mishkan was a physical symbol of the continuation of the Divine revelation which began at Mt. Sinai, and it served as a home for the Tablets of the Covenant which were given at Sinai.1

Need for a home – On its simplest level, the Tabernacle was designed to house the Ark, which functioned as a safe deposit box for the Tablets. For Ramban, though, this connection also mystically transformed the Mishkan and the Ark into an extension of Mt. Sinai, thereby facilitating the continued Divine presence.3 In contrast, Cassuto explains that although Hashem can dwell amidst the people without the existence of any physical structure, it was the nation which needed to see a tangible building to reassure them of God's ongoing presence.4
Why now? – The command to build the Mishkan logically comes at this point, since it is an outgrowth of the revelation at Mt. Sinai and must house the Tablets which came from Sinai.
Chronology – According to this approach, the command to build the Mishkan is recorded in chronological order, as it flowed from the Sinaitic revelation and preceded (and was unconnected to) the sin of the Golden Calf.5
Ancient Near Eastern parallels – In the Ancient Near East, copies of treaties were often stored in the temples of the gods of the two parties,6 presumably both for their safekeeping and to instill fear of retribution for any transgressions from the divine witness. As the Tablets of the Law served as testimony to the covenant (or treaty) between the nation and Hashem, it is not surprising that they were similarly stored in Hashem's "Temple", the Mishkan.7
Biblical parallels – Ramban points to a number of linguistic and conceptual parallels which link the giving of the Decalogue at Mt. Sinai and the construction of the Mishkan.8 These highlight how the Tabernacle transformed the initial one-time revelation into a continuous one.9
Focal point – The Ark ("אֲרוֹן הָעֵדֻת") and the Tablets ("לֻחֹת הָעֵדֻת") are the raison d'être for the entire Mishkan, as it is there that God descended to commune with Moshe. Thus, the Tabernacle is referred to as "מִשְׁכַּן הָעֵדֻת". Ramban asserts that for this reason, the aron is also the first vessel commanded to be made.10
"וְשָׁכַנְתִּי בְּתוֹכָם" – This position maintains that these words provide God's explanation of the purpose of the building.
Altars for atonement – Ramban explains that by atoning for the nation's sins, the sacrifices insured that the Divine presence would not desert the sanctuary. Thus, the altars were subservient to the Ark which was the main focus of the Tabernacle.11
Tabernacle unmentioned before Moshe's ascent – According to this approach, God might have initially mentioned only the Tablets to Moshe, since they are what created the need for the Tabernacle.

Honoring Hashem

The Mishkan provided an opportunity for the people to give to and show respect for Hashem. It is the equivalent of the commandment to give of one's first fruits; in this case man's first creative work is consecrated back to God.

Need for a house – According to this approach, it is the process of building and dedicating a house to Hashem, rather than the resulting completed product, which is important.
  • Midrash Aggadah asserts that the nation desired to build a special place for God, as a way of glorifying Him. Turning to human models of relationship, the people thought to honor God in the way that subjects glorify a king, by building him a palace with a candelabrum, table, and incense.12
  • According to the Biur, consecrating a House for God was for the people's own benefit. In dedicating the first fruits of their building, the nation learned to recognize Hashem's hand in all they did and made.
Why now? – As the nation was about to enter the land and begin building an infrastructure, homes, and other institutions, it was incumbent on them to first consecrate their first building to Hashem.13
Chronology – The command to build the Tabernacle is in chronological order.
Parallels – The Biur compares this commandment to that of bikkurim, the giving of first fruits. Just as one must give the first of one's womb, land, and animals, so too one must consecrate the first of one's creative actions to Hashem.
Focal point – This position does not focus on any particular vessel or section of the Mishkan, but rather on the edifice as a whole.
"וְשָׁכַנְתִּי בְּתוֹכָם" – This approach would view this verse not as the ultimate purpose of the building but one of the practical benefits of the nation's gift to God.
Altars for atonement – These commentators do not explain the relationship between the building being a gift to God and its use as a site for sacrificial offerings and a means of atonement for sins.
No mention before ascent

National Center

The Mishkan ensured the unity of the nation, providing a centralized location for all to gather in their worship of God.

Need for a house – Shadal suggests that the house served as a unifying communal center for the nation, helping to keep tribal divisions at bay and instill feelings of brotherhood as they gathered together in service of Hashem.14. In addition, the tangible building impressed upon the masses a full appreciation of the fact that God, their king, was in their midst.15 As such, the tabernacle was built in the likeness of a king's palace with all its trappings.16
Why now? Shadal asserts that God did not want to wait until the nation would finish the conquest so as to build this center, and thus commanded to build a portable house which could be set up anywhere.
Chronology – The story is in its chronological place.17
Focal point – This approach might suggest that the sacrificial service on the altar is the main focus of the Tabernacle, for that is what brought people to gather together.
"וְשָׁכַנְתִּי בְּתוֹכָם" – The fact that God chose to dwell in the Mishkan is what leads people to sacrifice and gather there.
Altars for atonement – Though Shadal does not emphasize the role of atonement, he does believe that the institution of bringing sacrifices for atonement to one centralized location helped unify the nation.
No mention before ascent – Shadal does not address this point.

A Corrective Measure

Atonement for Sin of Golden Calf

The Tabernacle was built to atone for the sin of the Golden Calf specifically. Through the use of gold in constructing a house for God, the people effectively undid the original making of the Golden Calf, allowing God to dwell amongst them once again.

Need for a house – Though God dwelled amongst the people before the sin even without a house, afterwards, the only way He was willing to return to their midst was if they built a Tabernacle for Him. The act of construction itself, more than the resulting building, was crucial for the nation to reconnect to God.
Chronology
  • Achronological – Sifre and Tanchuma maintain that the command to build the Tabernacle is achronological. Though it appears before the Sin of the Golden Calf, it actually was first commanded after, and in response to, the sin.
  • Chronological – Though Lekach Tov and R. Bachya agree that the building helped atone for the nation's error, they assert that the command, nonetheless, preceded the sin. God, in his mercy, provides a "cure" for "diseases" even before one gets sick.
Why now? According to these commentators, had the people not sinned, there would have been no need for the Mishkan. Once they erred, though, building a house for God was an essential part of their atonement process.18
No mention before ascending – According to the Sifre and Tanchuma, God only mentions that he will give Moshe the Tablets (and said nothing about the Tabernacle) since that is all that occurred on the mountain during the first ascent.19 It was only during the second ascent, after the sin, that Hashem directed Moshe to build the Mishkan.
Focal point
"וְשָׁכַנְתִּי בְּתוֹכָם" – This verse describes the goal of the building, to have God return to the nation after their sin.
Altars for atonement – Since the Tabernacle was built to atone for the nation's sin, it is appropriate that it becomes the site of sacrificial offerings that bring atonement for other sins as well.

General Atonement

The Tabernacle was built as a vehicle through which people could atone for their sins, regardless of the sin of the Golden Calf.

Chronology – Though R. Yosef Bekhor Shor follows Chazal and assumes achronology in the command, this position could easily hold that the story is in its proper place. God commanded to build an edifice to facilitate the atonement process, unrelated to the nation's specific blunder with the Calf.
Why now? If one asserts achronology, then one might suggest that the major offense of the nation made it evident that a site for atonement was necessary. Alternatively, if one maintains chronology, one might suggest that soon after giving the initial laws, Hashem instituted a process for atoning when one transgresses them.
No mention before ascending
Does Hashem need a house?
Why a house? – It is not clear why Hashem needed to institute a Tabernacle as a site for sacrifices rather than allowing individual altars.
Focal point – This approach views the altar rather than the ark as the focal point of the Mishkan.
"וְשָׁכַנְתִּי בְּתוֹכָם"

Sign of Forgiveness

Concession to Human Foibles

Combination

Shift in Purpose

Sources:

Dual Focus