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Mr. Leonard Grunstein

Does G-d need the Tabernacle or the Temple to live in and is that where G-d can be found? Isn’t G-d everywhere? Why then all this focus on the construction of the Tabernacle in last week’s Torah reading of Parshat Terumah and the accouterments of the High Priest in this week’s portion of Parshat Tetzaveh? Is there another message buried in these detailed recitations? The Bible notes G-d commanded a Sanctuary be built. However, the verse goes on to say that G-d would then dwell in the midst of the people, not in the Sanctuary. Interestingly, at the end of this week’s Torah reading, which describes the Golden Altar, the Bible reiterates that the Divine Presence resides in the midst of the Children of Israel. However, it would appear, the First Temple and, its predecessor, the Tabernacle, did not accomplish this mission. The Prophets are replete with admonishments against idol worship, which apparently continued throughout the First Temple period. Indeed, as the Talmud reports, idol worship was among the primary causes of the destruction of the First Temple. What then is a sustainable approach to solving the problem? How can we, bereft of the Holy Temple, bring the Divine Presence into our lives? It is suggested, the Bible both anticipated the problem and provided the cure. It does so in a most dramatic fashion. Bilam, an arch nemesis of the Jewish people, gave voice to the remedy, in a blessing, which G-d caused him to utter in place of the curse he intended. He gazed upon the Jewish people encamped before him. According to the Talmud, he noticed how the entrances of each of the dwellings did not face one another. Rather, they were located so as to preserve family privacy and avoid immodesty. Respecting boundaries is an essential building block in the family structure, as well as, society. As Tosafot notes, Bilam visualized how the Divine Presence rested on them. This inspired Bilam to express how wonderful are your tents Jacob, your tabernacles Israel, as recorded in the Bible. The Talmud states the tents of Jacob referred to by Bilam symbolize the synagogues and study halls, where Jews pray and study Torah. The tabernacles of Israel represent the sanctity of Jewish home life. These are the two prongs of the sustainable model, which has enabled the Jewish people to survive the millennia. It benefits from the protection afforded by Divine Providence, which is a particular feature of the Divine Presence residing in the midst of them. The Talmud reports that the Divine Presence resides in a home if the husband and wife are worthy. Rashi on this Talmudic text explains that this occurs when both spouses follow the straight path and are faithful to each other. The focus on spousal and family harmony is a reoccurring theme in the Talmud. Thus, a husband is required to respect his wife more than himself and a wife is also required to respect her husband. Verbal abuse of a spouse is not only wrong it is a sin, which causes the offender to be punished. The Talmud declares that a household is blessed, including with riches, only because of the honor and respect a husband accords his wife. The home is viewed as a sanctuary and it is important to strive to have it well provisioned, because strife within the household is typically the result of a lack of sufficient sustenance for the family. A person is also encouraged always to eat and drink less than his financial means permit and correspondingly treat his spouse and children better than his means would otherwise allow. Maintaining peace and harmony in the home is critical. Indeed, the Talmudnotes purchasing Shabbos candles takes precedence over Chanukah lights, because of the importance of maintaining family peace in the home. In this warm and convivial environment of trust, peace and harmony in the family home, the Divine Presence resides. It is a holy sanctuary and therefore the Talmud cautions a person not to enter the home suddenly and to make some noise, like knocking, before entering. Rav Yochanan compares this to the ringing bells sewn into the hem of the High Priest’s robe, which announce his entry into the Holy area in the Temple before G-d. The Talmud records that the synagogue and study hall are also places where the Divine Presence resides. This may help explain why the experience of praying in a quorum at the synagogue is so embracing. There is a unique brand of energy that suffuses those present and the effect is invigorating. The experience of studying Torah in the study hall is similar, except that it is often even more engaging. The give and take of Torah study with others, in this space specifically dedicated for this purpose, is energizing. The animated discussions and active engagement in the exchange of ideas are thrilling. Torah study in this setting has the power to transcend our mundane existence and it’s sublime. The home, synagogue and study hall form a circuit dedicated to experiencing the Divine Presence, regularly, each and every day. They are holy sanctuaries, which refresh and revitalize us. They are the antidote to loneliness and feelings of ennui. Whether it is building a family in the warmth and security of the home or the unique form of social and intellectual engagement of the synagogue and study hall, they engender the sense of fulfilling a higher purpose, as a part of greater whole that transcends the individual. The effect is to inspire the feeling of being a complete person. Is that what it means to feel the Divine Presence? As I age, I better appreciate the wisdom of this approach to life. There is a unique power to the combination of sublime experiences in these spaces, which are so effective in preserving and enhancing our existence in the face of seemingly overwhelming challenges. Enjoy them; but don’t forget to knock before entering the home and the warm embrace of family and the Divine Presence. — The Hebrew term used in the Biblical text is the “Mishkan”. Exodus 25:8. Exodus 29:45. Midrash Tanchuma, Teruma 8. Exodus, Chapter 32. See Rashi’s commentary on Exodus 32:34, which notes that the sin of the Golden Calf was so overwhelming that the punishment had to be meted out in small measures (tacked on to punishments for other sins), over the ages, in order to avoid the complete annihilation of the people. See also Babylonian Talmud, Tractate Sanhedrin, at page 102a. In his commentary on Exodus 31:18. See, for example, Nachmanide’s commentary on Exodus 25:1. In his Sefer HaMitzvot, Positive Commandment 20 and Mishne Torah, Hilchot Beit HaBechira 1:1. In his Guide to the Perplexed 3:32. See, for example, Judges, Chapter 18; Isaiah, Chapters 10 and 44; and Jeremiah, Chapter 10. Babylonian Talmud, Tractate Yoma, at page 9b. Babylonian Talmud, Tractate Bava Batra, at page 60a. Ibid. The Hebrew term used is “Mishkanot”, mirroring the term “Mishkan”, as noted above. Numbers 24:5. Babylonian Talmud, Tractate Sanhedrin, at page 105b. See Sforno and Ralbag commentaries on Exodus 29:45. Babylonian Talmud, Tractate Sotah, at page 17a. Babylonian Talmud, Tractate Bava Metzia, at page 59a. See also Maimonides, Mishne Torah, Hilchot Ishut 15:19. Babylonian Talmud, Tractate Kiddushin, at page 31a. See also Maimonides, Mishne Torah, Hilchot Ishut 15:20. Babylonian Talmud, Tractate Bava Metzia, at page 59a. Ibid. Ibid. Babylonian Talmud, Tractate Chulin, at page 84b. See also Maimonides, Mishne Torah, Deot 5:10. Babylonian Talmud, Tractate Shabbos, at page 23b. Babylonian Talmud, Tractate Pesachim, at page 112a. See Exodus 28:33-35 and commentary of Nachmanides on Exodus 28:35. Babylonian Talmud, Tractate Megillah, at page 29a.