Purpose of the Mishkan/2/en

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Purpose of the Mishkan

Exegetical Approaches

Overview

Commentators disagree whether to view the Tabernacle as an ideal vehicle for Divine worship, merely a concession to reality, or something in between. Among those who consider the Mishkan to be inherently positive, R"Y Bekhor Shor and Ramban focus on its serving as a home for the Tablets and Hashem's ongoing revelation, the Biur highlights the appropriateness of dedicating our initial creative endeavors to God, and Shadal emphasizes the social benefits of having a national center.

Other Midrashim and commentators, though, see the Mishkan as a necessary corrective for the Israelites' idolatrous desires. Thus, the Tanchuma presents the Mishkan as both an atonement for the sin of the Golden Calf as well as evidence of a Divine amnesty, while Rambam views the Mishkan as an attempt to channel the nation's unfit inclinations to the service of Hashem.

Finally, some exegetes posit that the Mishkan had multiple purposes or evolved as a result of the nation's sins. Abarbanel proposes that originally the Mishkan was to be exclusively an embodiment of Hashem's presence, but that after the sin of the Golden Calf it was modified to become a sacrificial center. Seforno, on the other hand, contends that sacrifices were always a significant part of the Divine plan, but that the people's sin created the need for the centralization of the Divine presence and worship.

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 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 in order to commune with Moshe. They assert that for this very reason, the aron is the first vessel commanded to be made.13 R"Y Bekhor Shor also proposes that the innermost Holy of Holies was Hashem's personal chamber and the location of his throne (i.e. the Aron with its keruvim), like in a royal palace.14
"וְשָׁכַנְתִּי בְּתוֹכָם" – This position maintains that, as per their literal interpretation, these words provide Hashem's explanation of the primary purpose of the Tabernacle.15
Altars for atonement – Ramban explains that the sacrifices, by atoning for the nation's sins, insure that the Divine presence does not desert the sanctuary.16 According to him, the altars were subservient to the Aron which was the main focus of the Tabernacle.17
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.18
Purpose of the Beit HaMikdash – Ramban equates the Mishkan and the Mikdash.19 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.20
  • 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 merely as 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 for them to also upgrade the Tabernacle to the more opulent level of the 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.21 As such, the Tabernacle was built in the image of a king's palace with all of its grandeur.22
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, while they were still united, He commanded them 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.23
Parallels – Shadal develops similar theories with regard to Shabbat and the Three Pilgrimage Festivals ("שָׁלֹשׁ רְגָלִים"), suggesting that they too were designed to unify the nation.24
Focal point – Shadal appears to suggest that the sacrificial service on the altar is the main focus of the Tabernacle, for that is what motivated the people to gather together.
"וְשָׁכַנְתִּי בְּתוֹכָם" – Shadal understands that the nation's belief that Hashem is dwelling in their midst is not the ultimate purpose of the Mishkan, but rather a means to their unity.
Altars for atonement – According to Shadal,25 the annual procedure of atoning on the altars was to avert a situation in which the masses might think that the Sanctuary had been permanently polluted by their sins or impurities.26
Purpose of the Beit HaMikdash – The Mikdash similarly served as a national center.27

An Antidote

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

Means of Atonement

The Tabernacle was built to atone for specifically the sin of the Golden Calf, or to facilitate the bringing of sacrifices which could expiate future sins.

Need for a house
  • Most of these sources suggest that the Tabernacle came to atone for the sin of the Golden Calf. According to them, the act of donating gold to the Mishkan compensated for the sin of giving gold for the making of the Golden Calf. Although Hashem does not need a house, the nation needed to donate to Hashem in order to reaffirm their loyalty to Him.29
  • According to the Midrash Aggadah, which does not mention the specific sin of the Golden Calf, it is possible that a stand-alone altar would have sufficed to atone for future sins, and that the building of the rest of the Mishkan complex was required only for other reasons.30
Chronology
  • Achronological order – The Sifre and Tanchuma maintain that although the directive to build the Tabernacle appears before the sin of the Golden Calf, it was actually commanded only after, and in response to the sin.
  • Chronological order – Although Lekach Tov and R. Bachya agree that the building of the Mishkan atoned for the sin of the Golden Calf, they nonetheless assert that the command preceded the sin, as God "provided a cure before the illness" ("הקדים רפואה למכה")‎.31
Why now? According to most of these commentators, the command was a direct response to the nation's sin.32 Alternatively, as soon as Hashem gave the first set of mitzvot, He also instituted a procedure through which to atone if one transgressed them.
Parallels – Bemidbar 17:1-5 and 31:49-54 describe the giving of materials to the Mishkan in the aftermath of sins and resulting deaths.
Focal point – This position views the sacrificial altars, the source for atonement, 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 Moshe's last ascent to Mt. Sinai.33
Purpose of the Beit HaMikdash – According to some commentators, the building of the Mikdash was part of David's effort to atone for his sin of counting the people.
Polemical factors – The Midrash may be emphasizing that the Children of Israel atoned for and were forgiven for the sin of the Golden Calf, in response to Christian claims that the Golden Calf caused a permanent breach in God's relationship with the Jewish people.34
Nature of the Golden Calf – This approach would likely view the Golden Calf as an example of full idolatry, rather than just a replacement for Moshe.

Sign of Forgiveness

After the sin of the Golden Calf, doubt set in regarding Hashem's feelings towards the sinful nation. The Tabernacle testified that Hashem had indeed forgiven them and had returned to their midst.

Need for a house – Though Hashem had no need for a physical home, tangible proof of Hashem's dwelling was needed to convince the surrounding nations, or the Children of Israel themselves,36 that He had forgiven them and was once again residing in their midst.37
Chronology – The command is not in its chronological place.38 It was first given on Yom HaKippurim, when Hashem pardoned the nation for the sin of the Golden Calf.
Why now? Until the sin, no one doubted God's presence, and a pillar of fire or cloud sufficed. Afterwards, though, it was no longer clear that Hashem would continue to accompany the nation. The Mishkan was built to persuade everyone of His presence.
Parallels
Focal point
"וְשָׁכַנְתִּי בְּתוֹכָם" – These words point to the entire purpose of the Mishkan, reassurance that Hashem was once again dwelling amongst them.
Altars for atonement
Tabernacle unmentioned prior to Moshe's ascent – There was no mention since Hashem did not command the nation to build anything during the first ascent up the mountain.
Purpose of the Beit HaMikdash
Polemical factors – The Tanchuma emphasizes that the Tabernacle served as testimony to the entire world ("כדי שידעו כל האומות", "עדות לכל באי העולם") that Hashem had forgiven the Children of Israel and not rejected them in the aftermath of the sin of the Golden Calf. This may be a direct response to Christian claims that the Golden Calf caused a permanent breach in God's relationship with the Jewish people and created the need for them to observe all of the mitzvot rather than merely having simple faith. According to the Midrash, it is only the commandment to build a Tabernacle39 which follows the sin of the Golden Calf, while all other mitzvot were given already at Marah or on Mt. Sinai before the sin.40

Concession to Human Foibles

The Mishkan was not the preferred forum for worship, but simply a necessity given the people's tendencies towards idolatrous practices.

Need for a house – Both R. Yehuda HaLevi and Rambam assert that, due to the influences of the surrounding culture of worship, the Children of Israel desired to serve Hashem through physical means.
  • R. Yehuda HaLevi emphasizes the nation's need for a tangible object to which they could direct their service to Hashem. As the people were used to others worshiping idols, they, too, looked for some concrete representation of God's presence.
  • Rambam, instead, focuses on the people's need for a sacrificial service. As neighboring religions worshiped their gods through the bringing of sacrifices and incense, the Israelites wanted to serve Hashem in the same manner. Rambam emphasizes that God's allowance of this service was a means of weaning the people away from true idolatry.41
Why now?
Chronology – These commentators do not address this issue.
Parallels – Rambam suggests that many of the specific laws of sacrifices, such as the selection of animals used, the prohibition against leavened bread and honey and the command to include salt, are similarly, a reaction to idolatrous practices.
Focal point – R. Yehuda HaLevi would probably view the ark and tablets as the central point of the Mishkan as these represented God's presence. For Rambam, in contrast, the altars and accompanying sacrifices were the focus.
"וְשָׁכַנְתִּי בְּתוֹכָם"
Altars for atonement
Tabernacle unmentioned prior to Moshe's ascent
Purpose of the Beit HaMikdash

Multiple or Evolving Objectives

The Mishkan had multiple purposes or reflected the revision of an originally preferred Divine plan as a result of human failings.

Mishkan vs. Sacrifices

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

Setting Divine Boundaries

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