Dear Friends,
This week’s Torah portion is unlike any other in the Torah. Though it appears simple and uninspiring – it completes a lengthy chunk of Exodus which includes directions for building the desert tabernacle where Aaron and the priests would offer sacrifices in biblical antiquity – it actually contains a powerful, transformative message: God has a regular, earthly residence.
Whereas so much of Torah includes attacks on idolatry and condemnation of the physical and tangible in reference to the Divine, this portion concludes with the erection of a solid sanctuary which would be God’s abode.
“When Moses had finished the work (of erecting the tabernacle), the cloud covered the Tent of meeting, and the presence of ADONAI filled the Tabernacle.” (Exodus 40:33-34)
God moved in!
What a compelling transformation for the people of Israel! When the Book of Exodus commenced, we were slaves building cities for Pharaoh. When Exodus concludes, we have built a “home” for God. Moreover, we, ourselves were transformed: initially, we were involuntary laborers who lacked a relationship with the Divine. By the conclusion of Exodus, we were a consecrated people, with a sacred law and a renewed covenantal bond with God.
Yet, the grand finale of Exodus is not recounting the Ten Commandments, or the miraculous plagues and our escape from Egypt. Rather, the finale is the completion of the Tabernacle and the physical, gold, silver, bronze, scarlet, purple and blue linen and acacia wood House where God would dwell.
Thus, contrary to the myriad verses which precede this section which decry any virtue or value to tangible approaches to God or even mimicking images of God, Exodus concludes with a sanctioned and sacred God Place!
What can we derive from this?
Shabbat Shalom,
Rabbi Douglas Kohn
This week’s Torah portion is unlike any other in the Torah. Though it appears simple and uninspiring – it completes a lengthy chunk of Exodus which includes directions for building the desert tabernacle where Aaron and the priests would offer sacrifices in biblical antiquity – it actually contains a powerful, transformative message: God has a regular, earthly residence.
Whereas so much of Torah includes attacks on idolatry and condemnation of the physical and tangible in reference to the Divine, this portion concludes with the erection of a solid sanctuary which would be God’s abode.
“When Moses had finished the work (of erecting the tabernacle), the cloud covered the Tent of meeting, and the presence of ADONAI filled the Tabernacle.” (Exodus 40:33-34)
God moved in!
What a compelling transformation for the people of Israel! When the Book of Exodus commenced, we were slaves building cities for Pharaoh. When Exodus concludes, we have built a “home” for God. Moreover, we, ourselves were transformed: initially, we were involuntary laborers who lacked a relationship with the Divine. By the conclusion of Exodus, we were a consecrated people, with a sacred law and a renewed covenantal bond with God.
Yet, the grand finale of Exodus is not recounting the Ten Commandments, or the miraculous plagues and our escape from Egypt. Rather, the finale is the completion of the Tabernacle and the physical, gold, silver, bronze, scarlet, purple and blue linen and acacia wood House where God would dwell.
Thus, contrary to the myriad verses which precede this section which decry any virtue or value to tangible approaches to God or even mimicking images of God, Exodus concludes with a sanctioned and sacred God Place!
What can we derive from this?
- Some contend that the tabernacle was a concession to our need for a tangible contact to God. It is difficult relating to an invisible Power of the Universe. The Tabernacle mitigated that need.
- Others contend just the opposite: we had matured in the wilderness, and witnessing God’s delivering power, we could still dedicate ourselves to an invisible God and have a God Place, without slipping into idolatry.
- Still others argue that, although God can be anywhere and everywhere, God needs to have a “somewhere” as well.
- And, others argue that the Israelites needed the presence of God in their ancient wilderness, just as we still yearn that in today’s maelstrom and cauldron of life.
Shabbat Shalom,
Rabbi Douglas Kohn
