Purpose of the Mishkan/2/en

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Purpose of the Mishkan

Exegetical Approaches

THIS PAGE IS STILL UNDERGOING EDITORIAL REVIEW

An Ideal

Building the Mishkan provided a diverse array of benefits and opportunities for the Children of Israel.

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 house – R"Y Bekhor Shor explains that, at its most basic level, the Tabernacle was designed to house the Ark, which in turn functioned as a safe deposit box for the Tablets. Ramban then develops the notion that this connection to the Tablets also mystically transformed the Mishkan and the Ark into an extension of Mt. Sinai,2 thereby facilitating the continued Divine presence.3 In contrast, Cassuto asserts that although Hashem can dwell amidst the people without the existence of any physical structure, the nation 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 Ramban and Cassuto, 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 R"Y Bekhor Shor, though, maintains that the instructions were given only after the sin of the Golden Calf.6
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,7 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.8
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.9 These highlight how the Tabernacle transformed the initial one-time revelation into a continuous one.10
Focal point – R. Yosef Bekhor Shor and Ramban11 maintain that the Ark ("אֲרוֹן הָעֵדֻת") and the Tablets ("לֻחֹת הָעֵדֻת") are the raison d'être for the entire Mishkan (which was thus referred to as "מִשְׁכַּן הָעֵדֻת")‎,12 as it is above the Ark that Hashem would descend to commune with Moshe. They also assert that for this very reason, the aron is the first vessel commanded to be made.13
"וְשָׁכַנְתִּי בְּתוֹכָם" – This position maintains that, as per their literal interpretation, these words provide Hashem's explanation of the primary purpose of the Tabernacle.14
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.15 Thus, the altars were subservient to the Ark which was the main focus of the Tabernacle.16
Tabernacle unmentioned prior to Moshe's ascent – According to this approach, it is possible that Hashem initially mentioned only the Tablets to Moshe, since they are what created the need for the Tabernacle.17
Purpose of the Beit HaMikdash – Ramban equates the Mishkan and the Mikdash.18 The primary purpose of both was to be a home for the Divine presence.

Honoring Hashem

The Mishkan provided an opportunity for the Children of Israel to express their gratitude to and respect for Hashem. Thus, all of the nation's initial collective and creative labors are dedicated to Hashem in the form of the Tabernacle.

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.19
  • 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 that 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 the initial fruits of their labor to Hashem.
Chronology – According to this approach, it is logical to assume that the command to build the Tabernacle appears in its chronological place.
Parallels – The Biur compares the Israelite's dedication to Hashem of the first product of their labors to the obligation of giving the first fruits of one's progeny, land, and livestock to God.
Focal point – This position does not focus on any particular vessel or portion of the Mishkan, but rather on the edifice in its entirety.
"וְשָׁכַנְתִּי בְּתוֹכָם" – This approach would view this verse, not as the ultimate purpose of the building, but as merely one of its practical benefits.
Altars for atonement – This opinion also does not see atonement to be the main objective of the Tabernacle.
Purpose of the Beit HaMikdash – Mendelssohn in the Biur explains that when the nation attained a higher economic status in the time of Shelomo, it was appropriate to also upgrade from Tabernacle to Temple.

National Center

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

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 instilling feelings of brotherhood as they gathered together in service of Hashem. In addition, the tangible building impressed upon the masses a full appreciation of the fact that Hashem, their king, was in their midst.20 As such, the Tabernacle was built in the image of a king's palace with all of its grandeur.21
Why now? Shadal asserts that God did not want to wait to build this center until the nation would finish the conquest and already be dispersed. Thus, He commanded them while they were still united to build a portable house which could be set up anywhere.
Chronology – According to Shadal, the command to build the Mishkan is in its chronological place.22
Parallels – Shadal develops similar theories with regard to Shabbat and the Three Pilgrimage Festivals ("שָׁלֹשׁ רְגָלִים") that they too were designed to unify the nation.23
Focal point – Shadal appears to suggest that the sacrificial service on the altar is the main focus of the Tabernacle, for that is what brought the people to gather together.
"וְשָׁכַנְתִּי בְּתוֹכָם" – Shadal interpets this verse to be explaining how the nation's belief that Hashem is dwelling in the Mishkan is what will cause them to gather there.
Altars for atonement – .
Purpose of the Beit HaMikdash

A Corrective Measure

The construction of the Mishkan was intended not as an end unto itself, but rather as a means of fixing a problematic situation.

Atonement

The Tabernacle was built to atone for the sin of the Golden Calf specifically, or as a vehicle through which to attain atonement for any sin.

Need for a house
  • Those who suggest that the Tabernacle was a related to the sin of the Calf suggest that though God dwelled amongst the people beforehand even without a house, afterwards, the only way He was willing to return to the nation's midst was if they built a Tabernacle for Him. The act of construction and giving to God, more than the resulting building, was crucial for the nation to reconnect to God.
  • For those who disconnect the command from the specific sin of the Calf, it is not clear why a home was a necessary part of the atonement process and why individual altars alone did not suffice.
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 but related to Calf – 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.
  • Chronological and unrelated – Alternatively, God commanded to build an edifice to facilitate the atonement process unrelated to the nation's blunder, right after giving the initial commandments.
Why now? According to most of 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.24Alternatively, as soon as Hashem gave the first set of mitzvot, He also instituted a procedure through which to atone if one transgressed them.
Focal point – This position views the sacrificial altars, the source of atonement, rather than the ark as the focal point of the Tabernacle.
"וְשָׁכַנְתִּי בְּתוֹכָם" – This verse describes the ultimate goal of the atonement process, to have God return to the nation/individual after their sin.
Tabernacle unmentioned prior to Moshe's ascent – According to the Sifre and Tanchuma, God does not mention the Tabernacle since it was only commanded during the second ascent.25

Sign of Forgiveness

Need for a house
Why now?
Chronology
Parallels
Focal point
"וְשָׁכַנְתִּי בְּתוֹכָם"
Altars for atonement
Tabernacle unmentioned prior to Moshe's ascent
Purpose of the Beit HaMikdash

Concession to Human Foibles

Combination

Shift in Purpose

Sources:

Dual Focus