The Outermost Covering of the Mishkan

Among the objects that we were commanded to bring for the construction of the Mishkan were skins of the tachash.[1] These skins formed the outermost covering. Rashi explains that the tachash, now extinct, was a wild animal with multicolored skin.

Using this varicolored skin for the outermost covering of the Mishkan eliminated the need for dye, and thus emphasized the internal aspect of the Mishkan as a whole:

The Rambam states[2] that "All existing beings, whether celestial, terrestrial or belonging to an intermediate class, exist only through G-d's true existence." It is logical to infer that "All existing beings" refers not only to the beings as a whole; their particulars as well exist through His true existence.

Consider. All entities are generally divided into three parts:

1. their very existence - something shared by all things;

2. their singular aspects - aspects that are unique to each being, such as the distinct properties of fire and water;

3. the secondary aspects and details of each thing.

All the above aspects of every being - even the secondary and external aspects - derive their existence from G-d's true existence.

This was symbolized by the tachash skins that served as the outermost covering for the Mishkan: Since the purpose of the Mishkan was to allow G-d to "reside among you"[3] in a revealed manner, the Mishkan demonstrated that G-d's true existence can be found within every aspect of all beings.

This concept was exemplified by the tachash skins, the many hues of which were an element of the animal itself, eliminating the need for extraneous dyes.

But why was the outermost portion of the Mishkan selected to symbolize this theme?

The Mishkan itself was divided into three parts: vessels, boards and coverings. Each symbolized one of the above three aspects of all beings.

The vessels of the Mishkan were distinct in both form and purpose. This indicated how the unique aspects of each being depend upon the individual life-force that creates and animates each one as a distinct entity.

The board walls, surrounding as they did everything that was found within them, denote an encompassing degree of divine illumination. This revealed how all beings are equally dependent on G-d's true existence.

The coverings sheathed not only the vessels but the boards as well. This most external aspect - especially the tachash skins, the most external covering of all - served to indicate that even the external aspects of all beings are nullified to and derive their existence from G-d's true existence.

The above is also reflected in man's spiritual service. For every commandment has three distinct aspects: a) the actual deed, in which all Jews are alike, since everyone performs the deed in a similar manner;[4] b) the intent with which the deed is performed, wherein each Jew's particular intent is commensurate with his or her degree of spiritual advancement; and c) performing a mitzvah in the best and most beautiful manner possible, as well as scrupulously observing Jewish customs.

It is possible for an individual to err, thinking that the most important thing is to be punctilious about the performance of the actual deed and the intent with which it is performed. The person may well be led to think so, inasmuch as "deed is above all," and "a mitzvah [performed] without intent is as a body without a soul."[5]

But when it comes to ornamenting and beautifying a mitzvah, and surely with regard to something that is mere custom, the person might well say to himself: "What is so important about being assiduous about their performance?"

Herein comes the lesson from the coloration of the tachash: the external hues of the tachash were a part of the animal itself. In other words, even the seemingly "external" customs and adornments of a mitzvah are part and parcel of the essence of Judaism.[6]

Based on Likkutei Sichos, Vol. XXXI, pp. 135-141.

   

Notes:

1. (Back to text) Shmos 25:5.

2. (Back to text) Beginning of Hilchos Yesodei HaTorah.

3. (Back to text) Shmos 25:8.

4. (Back to text) See Tanya, beginning of ch. 44.

5. (Back to text) See Tanya, ch. 38ff.

6. (Back to text) See Likkutei Torah, Sukkos, p. 80c; Tosafos, Menachos 20b s.v. Nifsal; Yerushalmi Yevamos, 12:1, Bava Metzia 7:1.

---

The Third Terumah

At the beginning of the Torah portion Terumah, the command to take terumah (a donation for the Tabernacle) is repeated three times:[1] "They shall take unto Me terumah;" "you shall take My terumah;" "And this is the terumah that you shall take."

Our Sages note[2] that the first terumah alludes to the gift of the silver sockets, the second refers to the contribution of the half-shekel, and the third refers to the general donations for the Mishkan.

Of the three, only the donations for the Mishkan are spoken of here at length; the first two are referred to only in a general way, the details being given in later Torah portions.[3]

Since all three donations were for the Mishkan, why aren't they all detailed here?

The spiritual service of building a Mishkan, making a dwelling place for G-d in this physical world, involves the three pillars upon which the world stands[4] - Torah, divine service, and acts of loving kindness, i.e., mitzvos.[5] Understandably, these general categories are reflected in the Mishkan.[6]

Torah is the foundation and source of all divine service; all the ways of serving G-d through mitzvos and good deeds are based on Torah. This is alluded to in the gift of the sockets, for they served as the foundation of the Mishkan.

Divine service - sacrificial offerings,[7] as well as prayer established in place of offerings[8] - is intimated in the gift of the half-shekel from which the offerings were purchased.

Finally, the terumah for the Mishkan - gifts that included all the materials from which the Mishkan was constructed - corresponds to the service of mitzvos, since these are performed with material objects.

Torah and divine service - prayer - are similar in that both entail man's personal service. Torah unites man's intellect with G-d's wisdom; prayer raises a person to G-dliness.

Neither kind of service, however, requires involvement with physical objects. Herein lies the superior quality of the service of mitzvos, wherein the physical matter with which a mitzvah is performed, while retaining the outward characteristics of a purely physical object, in fact becomes a spiritual entity.

This also explains why, with regard to the terumah for the Mishkan (which corresponds to the service of mitzvos), no specific mention is made of G-d - the verse merely says "And this is the terumah that you shall take." This is unlike the instructions regarding the first two terumahs: "They shall take unto Me terumah," "you shall take My terumah."

This is because mitzvos involve interaction with physical objects as they exist in their material state. As such, the G-dliness that pervades this kind of service is in a concealed state, and so there is no explicit mention of G-d.

Although mitzvos are clothed in corporeal matter, the ultimate purpose of creation - to create a dwelling place for G-d in this physical world - is accomplished specifically through the divine service of mitzvos.

It is expressly the performance of mitzvos with physical matter that fulfills "G-d's passionate desire to have a dwelling place within the nethermost level,"[9] which, as the Alter Rebbe explains,[10] refers to this physical world, "of which there is none lower."

However, in order for this service to be accomplished in the most complete manner possible, the person must also possess Torah and engage in divine service.

Since all the particulars of divine service are reflected in the Mishkan, as mentioned earlier, it stands to reason that this aspect as well is alluded to in the instructions for its construction. So the Torah speaks in detail in this portion only about the third terumah, the gifts for the general construction of the Mishkan, which correspond to the service of mitzvos. It does so since the performance of mitzvos addresses the ultimate purpose of the Mishkan.

The other two terumahs are mentioned only in an elliptical manner, for they serve merely as a preparation for and final touch to the construction of a dwelling place for G-d in this world.

Based on Likkutei Sichos, Vol. XVI, pp. 292-297.

   

Notes:

1. (Back to text) Shmos 25:2-3.

2. (Back to text) Yerushalmi, Shekalim 1:5.

3. (Back to text) The gift for the sockets in Pekudei - Shmos 38:5ff.; the half-shekel in Sisa - ibid., 30:13ff.

4. (Back to text) Avos 1:2.

5. (Back to text) Inasmuch as all mitzvos are encompassed by the term Gemilas Chassadim, acts of loving kindness - Likkutei Torah, Re'eh 23c.

6. (Back to text) See Rabbeinu Bachye, Shmos 25:2; Or HaTorah, Shmos p. 1359ff.

7. (Back to text) Rashi and Bartenura on Avos ibid.

8. (Back to text) Berachos 26b. See also Rabbeinu Yonah on Avos, ibid.

9. (Back to text) Tanya, ch. 36; after Tanchuma, Naso 16.

10. (Back to text) Ibid.