The Beauty in the Details
And they shall make Me a sanctuary and I will dwell in their midst. According to all that I show you, the pattern of the Mishcan and the pattern of all its vessels; and so shall you do. Sefer Shemot 25:8-9)
I. The character of halachah
Torah observance is guided by a comprehensive system of law – halachah. Halachah determines how we observe Shabbat, pray, and what we can eat. It extends into our personal lives with laws governing marriage and family purity. Halachah also governs commercial interactions. It establishes criteria for determining the validity of an agreement and consequences for causing damage or injury.
The system of halachah emphasizes the internal logic of the laws and perfect consistency in the application of legal principles. This objective is pursued even if sometimes the outcome is a ruling that seems counter-intuitive.
II. The roles of the Written and Oral Torahs
The Written Torah includes only a small portion of the Torah’s laws. Most of the laws are included in the Oral Torah. The Oral Torah interprets the passages of the Written Torah. The laws of the Oral Torah provide the detailed instructions needed to observe the commandments outlined in the Written Torah. Without the laws in the Oral Torah we would not know how to observe Shabbat or create teffilin.
The Written Torah is accessible to everyone. Anyone can open the Chumash – the Five Books of the Written Torah – and study its contents. The Oral Torah was transmitted from Moshe orally. Subsequently, it was transmitted by the Sages of each generation. Eventually, it began to be recorded, first, in the Mishne, then the Talmud. Ultimately, even the insights of individual Sages were placed in written form. Its recording has not changed the overall character of the Oral Torah as the domain of the Sages. Its laws were transmitted, and continue to be interpreted, and applied by the Sages of each generation.
III. The Mishcan’s unique presentation
There is a single instance in which the Written Torah delves into detailed halachah. This is in its treatment of the Mishcan – the Tablernacle. In this instance, the Written Torah presents many of the laws – halachot – that must be followed to fulfill the commandment to create the Mishcan. The laws that would normally be part of the Oral Torah are included in the Written Torah.
There are many explanations for why Hashem treated the commandment to build the Mishcan differently than other mitzvot – commandments. Regardless of the explanation, this deviation provides an important insight. It demonstrates that the system of halachah – with its emphasis upon internal logic and consistency is not an “invention” of the Sages. In the instance of the Mishcan, the Written Torah presents the detailed halachot. We observe in these halachot the same emphasis upon internal logic and consistency that is the hallmark of the Oral Torah preserved and transmitted by our Sages.
Let’s consider a single example of the logic and consistency in the Written Torah’s halachot for creating the Mishcan.
And you shall make the planks for the Mishkan of acacia wood, standing. (Sefer Shemot 26:15)
IV. The upright planks of the Mishcan
The Mishcan is a large tent. This passage describes the planks that support its curtains. According to Rashi, the meaning of “standing” is upright.[1] The passage stipulates that the planks must be arranged upright.[2] This is interesting. Why should it make a difference whether the planks are arranged upright or whether they are arranged vertically, with one on top of another?
And the Mishcan you shall make out of ten curtains… (Sefer Shemot 26:1)
V. The curtains of the Mishcan
Apparently, this arrangement of the planks is expressive of the relationship between the planks and the curtains. Rav Naftali Yehudah Berlin – Nitziv – explains that the message of the above passage is that the curtains are the fundamental component of the Mishcan.[3] His comment provides an explanation for the vertical placement of the planks. A horizontal arrangement would suggest that these planks create the walls of the Mishcan. Arranging them vertically, suggests that they are a continuous array of pillars that support the curtains. The Mishcan is comprised of its curtains. The planks only serve as pillars to support the curtains.[4]
VI. The placement of the Parochet
This explanation is consistent with another halachah that would otherwise remain mysterious. The Mishcan is divided into two areas. The eastern area is the Kodesh – the Sacred – which houses the Table on which the shew-bread is placed. Opposite the Table is the Menorah – the candelabra. The smaller western area is the Kodesh HaKedoshim – the Most Sacred – which houses the Ark, the Ark Cover, and their contents. Separating the two areas is a curtain – the Parochet. The Written Torah’s instructions for the placement of the Parochet has an interesting formulation.
And you shall place the Parochet beneath the clasps. You shall bring there on the inner side of the dividing curtain the Ark of the Testimony, and the dividing curtain shall separate for you between the Sacred and the Most Sacred. (Sefer Shemot 26:33)
The Mishcan is formed from ten curtains or panels. These curtains are joined into two five-panel sections. The two five-panel sections are then joined by fifty golden clasps. This is an interesting requirement. Why are two five-panel sections required? Why is not a single ten-panel tent adequate?
The answer is provided by the above passage. It explains that the Parochet must be placed under the golden clasps joining the two sections of panels. The point of demarcation between the two areas – the Sacred and Most Sacred – is established by the clasps joining the two sections. In other words, the Parochet separates the Sacred from the Most Sacred. The placement of the Parochet or the place of demarcation between the areas is determined by the clasps. It is the point that corresponds with these clasps.
This explains why a single ten-panel tent is not adequate. The clasps joining the two five-panel sections have a purpose. But a question remains. Why must the curtains demarcate these two sections?
This halachah is consistent with the relationship demonstrated by the upright positioning of the planks. Their upright orientation reflects that the curtains are the essence of the Mishcan’s structure. Therefore, the demarcation of its two areas is integrated into the design of the curtains. In other words, the Mishcan is composed of two sections of panels, joined by golden clasps, because the curtains are the essence of the Mishcan. Their design must include the demarcation of the Mishcan’s component areas – the Sacred and Most Sacred.
And the Mishcan you shall make out of ten curtains [consisting] of twisted fine linen, and blue, purple, and crimson wool. A cherubim design of the work of a master weaver you shall make them. (Sefer Shemot 26:1)
VII. The curtains’ woven images
This passage describes the curtains of the Mishcan. It explains that images of cherubs are woven into the fabric. Rashi observes that because the images are woven into the curtains, they are visible from both sides.[5] This comment suggests that the integration of the images into both sides of the curtains is important. The images were woven into the fabric to achieve this effect.
As explained above, the curtains are spread over the planks. A portion of the pattern of images is visible above. However, the images integrated into the portion of the curtains composing the sides of the Mishcan is visible only from outside. The images cannot not be viewed from the inside. They are obscured by the planks. If the images cannot be seen from the inside, why is it necessary to integrate them into the curtain?
This requirement is consistent with the role of the curtains. The curtains are the essence of the structure. The planks serve as pillars supporting the curtains. The Mishcan – which is essentially its curtains – requires images that are visible on both sides. It is irrelevant that the images are obscured by the supporting planks.
VIII. The consistency and logic of halachah
In summary, the Written Torah provides us with four laws that seem to be arbitrary:
- The planks supporting the curtains must be installed upright.
- The curtain panels of the Mishcan are joined into two five-panel sections. These sections are joined together by golden claps.
- The Parochet must be positioned under these golden clasps.
- Woven into the curtains are images of cherubs. This weaving produces the images on both sides of the curtains. The images must be integrated even into the portions of the curtains obscured by the planks.
The above discussion has demonstrated that these halachot are not arbitrary. They express the consistent application of a single concept. The curtains are the essence of the Mishcan. Because they are its essence, the planks must be installed as pillars and not as walls. The curtains must be fashioned to include the means of demarcating the two areas of the Mishcan. Even the obscured portions of the curtains must be woven with the images of the cherubs.
This discussion demonstrates that the character of the system of halachah was not imposed upon the Torah by the Sages. The laws discussed above are presented in the Written Torah. They are evidence that halachah is a system emphasizing internal logic and consistency. The Sages transmitted and developed the Oral Torah. The system they developed reflects the consistency and logic of the Written Torah’s laws of the Mishcan. Logic and consistency are fundamental to the system of halachah.
__________________________ [1] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Shemot 26:15.
[2] Rashi’s interpretation is also provided by many other commentators, e.g. Ralbag, Rashbam. These commentators interpret passages according to their overt meaning.
Rav Chaim Dov Chavel in his critical edition of Rashi’s commentary on the Torah (Mosad HaRav Kook 5743) cites Rashi’s source as Mesechet Succah 45b. This is questionable. In the cited discussion, the Talmud explains that in order to fulfill the mitzvah of Lulav ve’Etrog one must hold the species upright – as they grow. The Talmud cites the planks of the Mishcan as evidence of this requirement. They must be installed “standing”. Commenting on this passage of the Talmud, Rashi explains that each plank must be arranged as it grows, “its bottom below and top above”. The meaning of this comment is not completely clear. Malbim (Shemot 26:15), making reference to the Talmud’s comment, explains that the planks must be arranged so that the portion that was closer to the roots of the tree is below. This seems to be also Rashi’s understanding of the Talmud’s comment.
This is different than the requirement Rashi describes in his comments on Shemot 26:15. There, he understands the Torah passage to only require vertical rather than horizontal placement of the planks. Ibn Ezra, apparently attempts to reconcile the Talmud’s interpretation of the passage with its simple meaning. He explains that placed upright, the plank resembles the tree from which it was fashioned. However, it seems that according to Rashi, the basic requirement expressed in the passage is that the planks be installed vertically. The Talmud’s comments are an additional or deeper interpretation of the passage.
[3] Rav Naftali Tzvi Yehudah Berlin (Netziv), Commentary Hamek Davar on Sefer Shemot 26:1.
[4] See: Rav Naftali Tzvi Yehudah Berlin (Netziv), Commentary Hamek Davar on Sefer Shemot 26:15.
[5] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Shemot 26:1.