Gold, Giving, and Forgiving

This week’s alumni Dvar Torah is by Tamar Beer

Why does the Torah give us such a detailed account of the mishkan, down to its exact materials and dimensions? Why is it important for Bnei Yisrael to follow such a precise mishkan construction manual? Why, after an entire parshah of precise details, must the Torah in 25:9 command Mosheh

כְּכֹ֗ל אֲשֶׁ֤ר אֲנִי֙ מַרְאֶ֣ה אוֹתְךָ֔ אֵ֚ת תַּבְנִ֣ית הַמִּשְׁכָּ֔ן וְאֵ֖ת תַּבְנִ֣ית כָּל־כֵּלָ֑יו וְכֵ֖ן תַּעֲשֽׂוּ

Just as I show you – the structure of the tabernacle and the structure of all its vessels, (and) so you must make it.?

Do we really need this pasuk to inform us that it is crucial to follow God’s blueprint? Why is it so important to emphasize God’s command while constructing the tabernacle?

Answering these questions requires us to understand when this parshah was actually commanded.  Midrash Tanchuma suggests:

אֵימָתַי נֶאֶמְרָה לְמֹשֶׁה הַפָּרָשָׁה הַזּוֹ שֶׁל מִשְׁכָּן? בְּיוֹם הַכִּפּוּרִים עַצְמוֹ, אַף עַל פִּי שֶׁפָּרָשַׁת הַמִּשְׁכָּן קוֹדֶמֶת לְמַעֲשֵׂה הָעֵגֶל.
אָמַר רַבִּי יְהוּדָה בְּרַבִּי שַׁלּוּם: אֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה,
שֶׁנֶּאֱמַר: נָעוּ מַעְגְּלֹתֶיהָ לֹא תֵדָע (משלי ה, ו) – מְטֻלְטָלוֹת הֵן שְׁבִילֶיהָ שֶׁל תּוֹרָה וּפָרָשִׁיּוֹתֶיהָ.

When was this parshah of the mishkan said to Moshe?
On Yom Kippur itself, even though the parshah of the mishkan precedes the making of the egel [in the text of the Torah].
Rabbi Yehuda son of Rabbi Shalom says: There is no chronological earlier or later in the Torah, as (Proverbs 5:6) says: “Her pathways wander in ways you cannot know” . The paths and parshiyot of Torah wander..

The Tanchuma asserts that the mishkan was actually commanded following the sin with the egel, in order to atone for it. However, it is curious that in order to atone for the day in which we sinned with the gold, we build a tabernacle of gold. Especially considering that Rosh haShannah 26a informs us that a Kohen Gadol is prohibited to wear gold in the Holy of Holies on Yom HaKippurim precisely so as not to remind G-d of the Calf:

דאמר רב חסדא: מפני מה אין כהן גדול נכנס בבגדי זהב? לפני ולפנים לעבוד עבודה, לפי שאין קטיגור נעשה סניגור.

For Rav Chisda says: Why doesn’t the Kohen Gadol enter [the Holy of Holies] wearing his golden clothes? Because a prosecutor can’t serve as a defense attorney.

Rashi clarifies:

אין קטיגור – זהב העגל ושופר של פרה נמי קטיגור דעגל הוא

“You can’t have a prosecutor…” – referring to the gold of the Calf

Since Yom HaKippurim is an atonement for the chet ha’egel, it is unwise to wear things which represent our connection to the sin. Instead, on this day, we choose to distance ourselves from this sin, and wear things which are not made from the very materials of our idolatry. Why then does God command us to create the mishkan- which is also intended to atone for our sin with the calf – out of gold!?

The Midrash Tanchuma nonethless makes the connection perfectly clear:

אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא:
יָבֹא זָהָב שֶׁבַּמִּשְׁכָּן וִיכַפֵּר עַל זָהָב שֶׁנַּעֲשָׂה בּוֹ אֶת הָעֵגֶל,
שֶׁכָּתוּב בּוֹ: “וַיִּתְפָּרְקוּ כָּל הָעָם אֶת נִזְמֵי הַזָּהָב וְגוֹ”‘ (שמות לב, ג).
וּלְכָךְ מִתְכַּפְּרִין בַּזָּהָב,” וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם זָהָב.”
אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: כִּי אַעֲלֶה אֲרֻכָה לָךְ וּמִמַּכּוֹתַיִךְ אֶרְפָּאֵךְ (
ירמיה ל, יז
).

The Holy One Blessed is He said:
Let the gold of the tabernacle comes to atone for the gold that the egel was made out of,
regarding which it is written: “and all the people took off the gold rings from their ears and brought them to Aharon”
(Shmot 32:3).
Therefore we atone with gold –  “This is the gift that you must take from them – gold . . .”
And The Holy One Blessed is He said: “For I will bring healing to you, and I will use (the material of) your wounds to heal you”
(Jeremiah 30:17).

Why is the mishkan is specifically made out of the very same material as the egel in order to atone for it, when gold is a “prosecutor” for the sin?  Midrash Aggadah T’rumah 27:1 recounts a conversation between G-d and the Jews that may be helpful.

אמרו ישראל לפני הקב”ה:
רבונו של עולם, מלכי הגוים יש להם אהל ושלחן ומנורה ומקטר קטורת,
וכן הוא תכסיסי המלוכה, כי כל מלך צריך לכך,
ואתה הוא מלכנו גואלינו מושיענו – לא יהיה לפניך תכסיסי המלוכה, עד שיודע לכל באי העולם כי אתה הוא המלך?!
אמר להם:
בני, אותם בשר ודם צריכים לכל זה,
אבל אני איני צריך,
כי אין לפני לא אכילה ולא שתייה,
ואיני צריך מאור, ועבדי יוכיחו, כי השמש והירח מאירים לכל העולם, ואני משפיע עליהם מאורי,
ואני אשגיח עליכם לטובה בזכות אבותיכם.
אמרו ישראל לפני הקב”ה:
רבונו של עולם, אין אנחנו מבקשים את האבות, “כי אתה אבינו – אברהם לא ידענו, וישראל לא הכירנו.” (ישעיה סג:טז)
אמר להם הקב”ה:
אם כן – עשו מה שאתם חפצים, אלא עשו אותם כאשר אני מצוה אתכם

[Bnei] Yisrael said before The Holy One Blessed is He:
Master of the Universe, the kings of the nations have their tent, table, candelabra, and incense- burner, which are the standard royal accessories, because every king needs them.
and You are our king, our redeemer, and our saviour – should You do not have before You the royal accessories, so that the whole world will know that You are the king?
He said to them:
My children, those who are flesh and blood need all of this, but I don’t need it,
because I do not eat and I do not drink,
and I do not need light – as my servants prove – for the sun and the moon light the entire world, and I bestow them with my light.
And I will watch over you in the merit of your forefathers.
Bnei Yisrael said to The Holy One Blessed is He:
Master of the Universe, we do not wish our forefathers, “because You are our father – Avraham did not know us (in Egypt), and  Israel did not acknowledge us (in the WIlderness) (Isaiah 63:16).
The Holy One Blessed is He said:
If so – do what you wish, but do it in the manner that I command you.

It is natural for human beings to show appreciation and respect through giving of ourselves. However, while our gifts generally benefit the recipients, this is not so with God.

Perhaps Bnei Yisrael’s former idolatry stemmed from the desire to honor and serve God in a way that felt more intuitive to them. Without the ability to gift God with valuables- namely gold- they felt detached. Once they created the calf in order to fill this void, their heads became filled with the notions that they were somehow able to benefit God, and the activity quickly turned idolatrous. When God renews the covenant with Israel, He recognizes their need to serve Him in a way which they can relate to. However, if He were to put this in the hands of the nation, they would project their own images of physical kings and deities onto the concept of God.

This is why the nation requires such detailed instructions on how to create the mishkan. When every single detail of the construction is delineated by God, it is unlikely that the nation will lose sight of the object and purpose of their worship. If God had allowed them to bring their own creativity and personal ideas into building, they can quickly come to sin- however, with the overarching mentality of commandedness, they will be guarded from their sinful thoughts.

Perhaps this can shed light onto why the mishkan serves as an atonement for the egel ha’zahav, and why it was fitting for it to be made of gold. It is gold- the shiny, valuable metal, which Bnei Yisrael felt tempted to donate to God for sinful reasons. This is now the same gold that they use to distance themselves from sin. Through the commandment of the tabernacle, God enables the nation to reclaim their use of gold and giving in worship. He enables them to use gold in order to divert their temptation towards serving a physical god, and instead, to use gold for acceptable forms of worship created to reinforce the idea of God’s power and glory in a more accessible manner. In God’s infinite mercy, He offers us, not just atonement for our major sin regarding the calf, but also a vehicle to perform complete tshvua: the Tabernacle.

 

Tamar Beer (SBM 2018) is a student at Stern College.

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