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Torah From Zion
The Purpose of the Beis Hamikdash
Why Parshas Terumah precedes the Sin of the Golden Calf
If we study the events in the Wilderness, we find that the Mishkan [Tabernacle] was constructed after the sin of the Golden Calf. Only after Hashem [G-d] expressed His forgiveness for this sin, on Yom Kippur, did Moshe Rabbeinu [our teacher Moses] descend to the nation and instruct them regarding the Mishkan. Indeed, the Mishkan served as atonement for their sin. That being so, it seems puzzling that Parshas Terumah [the portion of Terumah] — the commandments to build the Mishkan — is placed before the Torah’s record of the Sin of the Golden Calf. Why is it not written afterward?
We find two answers to this question. Some explain with the rule that “Hashem prepares the cure before the blow,” and thus the remedy for their sin precedes it in the Torah. This begs further clarification, for in actuality the command about the Mishkan did not precede the Sin of the Golden Calf! We must suggest that the mere Divine thought to have a Mishkan constituted a cure before the blow, and is reflected by the order of the Parshiyos [Torah portions].
Another answer is that Hashem did not want the Bnei Yisrael [the Children of Israel]’s honor to be slighted before the nations of the world more than necessary. Therefore, He first described the Mishkan, where Hashem’s Presence dwelt among them and atoned for their sins, and only then told of their sin.
The purpose of the Beis Hamikdash: to keep the inspiration fresh
Let us explore another explanation. Although, as mentioned, the Mishkan served to atone for the Golden Calf, in Parshas Tetzaveh another objective is stated: “And they will know that I am Hashem who took them out from Egypt to dwell amongst them” (Shemos / Exodus 29:46). Here the Torah says that the Mishkan showed that Hashem took the Jews out from Egypt for the very purpose of dwelling in their midst.
The Midrash [Exegesis of the Sages] (Shemos Rabbah, Terumah 33) emphasizes this aspect by reflecting on the uniqueness of the Mishkan. A parable may be drawn to a king who had an only child, a daughter. In time, a neighboring king came to marry her, and wished to return with his bride to his own country. Her father exclaimed, “My daughter whom you married is my only one! I cannot separate from her. On the other hand, I cannot hold you back since she is your wife. Therefore, I request from you a favor, that wherever you go, make for me a room where I can stay, so I can be near my child.” So too, Hashem said to Yisrael that although He gave them the Torah, He cannot separate from it, and thus they should build a Mishkan wherever they journey so He can stay nearby. Again, we see that the Mishkan had a function independent of atonement for sin. What was the true purpose of constructing the Mishkan?
Let us preface with the novel insight of Rav Yitzchak [Isaac] Sher about the function of the Beis Hamikdash [the Holy House, i.e., Temple]. Klal Yisrael [the Jewish people] merited many miracles, such as the Ten Plagues in Egypt and all the miraculous experiences in the Wilderness. As magnificent as they were, however, their effect was for a limited time, and eventually faded into the recesses of the Jews’ memories. To remedy this drawback, explained Rav Sher, the Mishkan and its successors were available to them to keep the feelings fresh. The purpose of the Mishkan was to inculcate in them the truth of Hashem’s existence. Every part of the Mishkan was calibrated to mirror a particular aspect of the world, to remind us of Who created it all. And every time the Jews would revisit the Mishkan, these feelings were reinforced and refreshed.
Torah and Beis Hamikdash vs. worldly pleasures
The story is told of a scholar whose father was an incurable drunkard. Embarrassed by his father’s conduct, the son made a deal with him. “Stay indoors and I will bring you all the drinks you want—just please don’t go out and disgrace me anymore.” And that is what they did. One day the son passed by an old drunk lying in the gutter, drool spilling out from his slack lips, the very picture of defilement of a human being. The son dashed home eager to cure his father of his wayward practices. Bringing his father to see the spectacle, he was sure the ugliness of inebriation would finally strike a chord. His father gazed upon the half-conscious, prostrate form, and bent down to make himself heard: “Tell me, where did you get such good stuff?”
Midrash Tanchuma (Shemini 5) comments that wine and other alcohol grant temporarily pleasant feelings, but afterward bring a person lower than he was before, as the verse warns, “Do not look at wine… his end is as one bitten by a snake.” The Torah, however, is just the opposite—it raises a person ever higher.
In the same vein, the Bnei Yisrael soared to lofty levels when they left Egypt, but the effect was temporary. Shortly thereafter they were gripped with fear when the Egyptians pursued them, they complained when they ran out of food, and then Moshe was late in returning from Heaven. All this combined to the colossal mistake of the Golden Calf. The effect of the miracles having worn off, they sunk lower and lower.
The Mishkan came to rectify this trend, with continuous elevations through the steady Divine Presence there. Three times a year, a Jew is required to visit the Beis Hamikdash where he is re-energized. The perpetual holiness there is far more powerful than short-lived inspiration evoked by miracles.
Forms and levels of spiritual elevations
This, then, is the purpose of the Beis Hamikdash—to evoke constant elevations and spiritual pleasures. Let us contemplate how much we enjoy the holy feelings of Shabbos, for example. Chazal [the Sages] say it is 1/60 of Olam Habah [the World to Come] (Berachos [Talmud] 57b). A 60th is halachically nullified, but at least produces a little flavor; if we can’t even achieve that much it won’t have any taste. We have to reach a higher level to experience “those who taste it merit life,” the taste of the World to Come. However, this is only in our times. With a Beis Hamikdash, a source of constant spiritual inspiration, we will experience a tremendous level of spiritual delights.
There are various forms of spiritual pleasures. Mitzvos [commandments] are as energy which fuel one’s life; kedusha [holiness] has a powerful influence upon the recipient, with Torah containing the highest possible effect. Non-Jews are able to experience some level of spiritual feelings but have no ability to relate to kedusha, pure holiness.
The Beis Hamikdash was the fount of spiritual experiences. It incorporated all the feelings of the Exodus from Egypt, the giving of the Torah on Har Sinai [Mount Sinai], and every other conceivable holy sensation. Every time one entered there, spiritual elevation was guaranteed. No matter the person’s level of purity, no matter if it was Rabbi Akiva, Rabbi Yehudah Hanasi, or a common man—each one would ascend to a higher level of being. Obviously, one who had already achieved a higher level would rise to heights of holiness not available to simple people, as everyone was affected according to his standing. All, though, were united in mutual feelings of brotherhood and peace, and all enjoyed the inspiration of the perpetual spiritual power of the Beis Hamikdash.
The function of the Mikdash itself atoned for the Golden Calf
Let us now return to our earlier question: Was the purpose of the Mishkan to atone for the sin of the Golden Calf, or to prove Hashem’s Presence among the Jews? Based on what we explained, the two are one and the same. The Mishkan and Mikdash were permanent reminders of the feelings engendered by the miracles and displays of Hashem’s existence and power when He took them out of Egypt. In these sanctuaries of Divine Presence, they remained fresh for all time. And that is the rectification for the sin of the Golden Calf, which happened because those sparks of inspiration faded, and the nation fell spiritually. It atoned for their sin as it would prevent such regressions in the future, since the lessons of Hashem’s power and truth stayed fresh.
The power of the Beis Hamikdash stemmed from each Jew
An additional reason for the Beis Hamikdash guarding and inspiring holy sensations is that they re-awaken dormant flashes of Shechina [Divine Presence]. Powerful experiences and national miracles as in the Wilderness all are examples of Revelations of Shechina in our world. Since kedusha is infinite, when one encountered the intensity of the Shechina in the Mikdash it aroused the latent feelings and sensations of those other events and lifted them to new heights.
There is a well-known insight from our Sages (Shelah [1], Shaar Ha-osios, Lamed) commenting on the verse which promises that through the Mishkan Hashem will dwell “b’socham,” in the Jews’ collective midst, as opposed to “in its midst.” They explain that each member of Klal Yisrael can bring the Shechina to dwell in his heart. Does this mean that the Shechina dwells in a Jewish heart with the same intensity as in the Beis Hamikdash? Certainly not—even the greatest tzaddik [righteous person] cannot match the spiritual power of the Mikdash. Rather, there are varying levels of kedusha, like revelations of Eliyahu Hanavi [Elijah the Prophet] and the like; and any Jew can access some element of it. The Beis Hamikdash, however, was the pinnacle of Shechina in the world.
Therefore, our yearning for the restoration of the Beis Hamikdash is to again have a place where every Jew could go and experience spiritual elevations and feelings of holiness; a place of permanent kedusha and eternal inspiration. Nothing can replace this until the Beis Hamikdash is rebuilt, speedily and in our days, amen.
- Shelah, Shaar Ha-osios, Lamed; Alshich, Melachim I 6 s.v. Vayechi; Meshech Chachmah, end of Pinchas; Degel Machaneh Efraim, Vayakhel.
Excerpted with permission from Imrei Mordechai, Vol. 2, A Collection of Inspirational Insights from the “Mussar Shmoozes” of HaGaon Rabbi Mordechai Goldstein Ztzvk”l, The Imrei Mordechai Institute, Diaspora Yeshiva Toras Yisrael, Mount Zion, Jerusalem, Kislev 5779.
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