PARSHAT VAYAKHEL - shiur
Menachem Leibtag
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
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PARSHAT VAYAKHEL
Is Parshat Vayakhel simply a REPEAT Parshat Terumah?
At first glance, it certainly appears to be.
And even if we can identify some slight differences, the most obvious
question remains concerning theTorah's need to dedciate so many chapters to
the Mishkan's construction.
In this week's shiur, in an attempt to answer these questions, we study
the different PURPOSES of Parshiot Terumah and Vayakhel, while considering
how their presentation may relate to the events of chet ha'egel.
INTRODUCTION
From a technical point of view, it is quite easy to discern the basic
difference between these two Parshiot.
Parshat Terumah records how:
GOD gave these commandments to MOSHE.
Parshat Vayakhel describes how:
MOSHE conveys these instructions to BNEI YISRAEL.
Let's explain how this affects their order:
THE ORDER IN PARSHAT TERUMAH
As we explained in our shiur on Parshat Tezaveh, the primary focus of
this "tzivui ha'Mishkan" unit (i.e. chapters 25->29) was the primary
function and purpose of the Mishkan. Therefore, this unit opened with its
'statement of purpose':
"And you shall build for Me a MIKDASH in order that I shall DWELL among
you." (see 25:1-8)
and closed with an almost identical statement:
"And I shall DWELL among BNEI YISRAEL, and I will be for them a God, and
they shall know..." (see 29:45-46)
In that shiur, we understood these two 'matching' psukim as the
'bookends' of the SHCHINA unit. This observation can help us understand the
internal order of the 'parshiot' within this unit.
The Torah begins this unit with the ARON [ark of the covenant], for it
is the vessel that will house the "luchot" [the tablets upon which God
wrote the Ten Commandments]. As these tablets serve as an everlasting
symbol of the covenant at Har Sinai ["luchot ha'BRIT"], the ARON becomes
the focal point of the Mishkan. In that same "parshia", we also find the
description of the KAPORET, the protective cover of the ARON, from where
God will speak to Moshe. As such, the ARON & KAPORET form not only a
symbol of Har Sinai, but also a vehicle to facilitate its continuation.
>From above the KAPORET, God will continue to command Moshe the remaining
mitzvot [see Shmot 25:21-22.]
The next set of "parshiot" describe the MENORAH and the SHULCHAN (see
25:23-40), the "keilim" [vessels] that were situated just outside the ARON,
but within the same tent (partitioned by the PAROCHET).
Immediately afterward, we find the description of the portable
structure that will house them, i.e. the canvas for the tent ["yeriot
ha'mishkan"] and its support poles ["kerashim"] etc. (see 26:1-37). This
description of what the Torah refers to as the OHEL MOED [the tent of
meeting] follows after the laws of the vessels, for this structure serves
only a secondary function, i.e. to house these vessels.
This commandment is followed by the laws to build the MIZBAYACH
[alter], for it is situated just in front of this OHEL MOED (27:1-8).
Afterward, we find the description of how to build the CHATZER [the
curtains and poles that create the courtyard], for that courtyard surrounds
the MIZBAYACH and the OHEL MOED (see 27:9-19).
This SHCHINA unit concludes with the laws concerning the KOHANIM who
officiate in the Mishkan (chapter 28), and the seven-day ["miluim"]
dedication ceremony (chapter 29). In chapters 30 and 31 we find additional
mitzvot relating to the Mishkan, including the "mizbach ketoret" and
"kiyor". At the very conclusion of the TZIVUI HA'MISHKAN we find the
instruction to appoint Betzalel to build the Mishkan, and the reminder not
to undertake any construction on shabbat.
The following table summarizes this order in Parshat Terumah according
to its most general categories:
INTRO - SHCHINA
KEILIM - the vessels (chapter 25)
* The aron - which will house the LUCHOT
* The kaporet - from where God will speak to Moshe
* The shulchan - on which the LECHEM will be placed
* The menorah - which will provide light
STRUCTURE - the OHEL MOED (the tent - chapter 26)
* The "yeriot"
* The "krashim"
* The "parochet"
CHATZER - The courtyard (chapter 27)
* The mizbayach - the alter in front of the OHEL MOED
* The courtyard - "amudei v'kalei ha'chatzer"
KOHANIM (chapters 28 & 29)
* The bigdei Kehuna
* The dedication ceremony (MILUIM)
MISC. TOPICS (chapter 30)
THE BUILDER - BETZALEL (chapter 31)
SHABBAT (not to build the Mishkan on shabbat/ 31:11-17)
THE ORDER IN PARSHAT VA'YAKHEL
In contrast to this order in Parshat Terumah, the order in Parshat
Va'yakhel is slightly different, for now Moshe must explain to Bnei Yisrael
HOW to build Mishkan. Therefore, the sequence will follow a more PRACTICAL
order, i.e. from the perspective of its construction.
The following table summarizes this 'practical' order, as presented in
Parshat Va'yakhel:
SHABBAT (35:1-3)
* Guidelines for WHEN construction work is permitted.
TERUMAH
* The collection of the building materials (35:4-29);
THE BUILDER
* The appointment of the chief architect - Betzallel - and his fellow
artisans (35:30-36:7);
STRUCTURE - the OHEL MOED - the tent (36:8-38):
* the "ye'riot,"
* the "kerashim"
* the parochet
KEILIM (chapter 37)
* the aron
* shulchan
* menorah
* mizbach ktoret (from MISC. above)
CHATZER (chapter 38)
* the mizbayach
* the kiyor (from MISC. above)
* the courtyard
KOHANIM (chapter 39)
* their garments
CONSTRUCTION
* assembly of the Mishkan on the 1st of Nisan (40:1-33)
SHCHINA
* God's glory dwells on the Mishkan (40:34-38)
Simply, review (and compare) these two tables. Doing so will help you
understand how and why the order in Vayakhel/Pekudei differs from the order
in Terumah/Tezaveh.
[Note as well that the "mizbach ha'ktoret" and the "kiyor" that were
omitted (for thematic reasons) from the SHCHINA unit in Trumah/Tezaveh are
now included (for practical reasons) in Parshat Va'yakhel - right where
they belong!
[See also TSC shiur on Parshat Tezaveh.]
WHY THE REPETITION?
Although this distinction explains the differences in sequence between
Terumah and Vayakhel, we must still justify the Torah's repetition of the
minute details of the Mishkan. After all, building the Mishkan was only a
'one-time' mitzvah. Would it not have been sufficient for the Torah to
simply tell us that Bnei Yisrael constructed the Mishkan 'as God commanded
Moshe on Har Sinai'?
Furthermore, why does the SHCHINA aspect of the Mishkan - so prominent
a theme in Parshat Terumah - appear to be missing from Parshat Vayakhel?
[As you review Parshat Vayakhel, not how we only find the technical details
concerning how to build each vessel, without any mention of its function.
In contrast, Parshat Terumah presented each of the vessels together with a
short description of its function.]
To answer at least some of these questions, we begin our study with a
review of Ramban's explanation for why the laws of the Mishkan follow
immediately after the unit that described Ma'amad Har Sinai [the
Theophany], while considering once again the overall theme of Sefer Shmot.
THE MISHKAN EXCLUSIVE
Recall from the very end of Parshat Mishpatim how Moshe ascended Har
Sinai for the first forty days in order to receive the "LUCHOT, TORAH &
MITZVAH" (see Shmot 24:12). Even though this included most (if not all) of
the 613 commandments, for some reason, the section that follows in Sefer
Shmot [i.e. chapters 25->31) records ONLY those mitzvot applying to the
Mishkan. The remaining mitzvot that Moshe received at that time are
recorded instead in the books of Vayikra (at least Parshat Behar),
Bamidbar, and Devarim (see chapter 5, especially 5:27-28!)
Likewise, when Moshe DESCENDS from Har Sinai after the last forty days,
the Torah informs us that he conveyed ALL the mitzvot to Bnei Yisrael at
that time (see 34:32). Nonetheless, Sefer Shmot chooses to record only
Moshe's transmission of the mitzvot concerning the Mishkan (i.e. chapters
35->40). [See Chizkuni's commentary to 34:32!]
In other words, the second half of Sefer Shmot seems to focus
exclusively on the laws of the Mishkan?
Troubled by this question, Ramban, already in his introduction to Sefer
Shmot, suggests an answer in his attempt to identify an overall theme of
Sefer Shmot:
"... Sefer Shmot discusses the exile [i.e. the slavery in Egypt]... and
Bnei Yisrael's redemption from that exile... for the descent of the
children of Yaakov to Egypt marked the beginning of that exile... and that
exile does not end until they return to the spiritual level of their
forefathers... Even though Bnei Yisrael had left Egypt [i.e. physical
redemption], they are not yet considered redeemed... [However,] when they
reach Har Sinai and build the Mishkan, and God returns His SHCHINA to dwell
among them, THEN they have returned to the spiritual level of their
forefathers [spiritual redemption]... Therefore, Sefer Shmot concludes with
the topic of the Mishkan and the constant dwelling of God's Glory upon it
[for this marks the completion of the Redemption process]."
(see Ramban, introduction to Sefer Shmot)
According to Ramban, Sefer Shmot concludes with the story of the
Mishkan because its construction marks the completion of Bnei Yisrael's
redemption. His explanation can help us understand the manner in which the
Torah repeats the details of the Mishkan in Parshiot Vayakhel/Pekudei.
SPIRITUAL REHABILITATION
As Ramban explained, the 'spiritual level' that Bnei Yisrael had
achieved at Ma'amad Har Sinai was lost as a result of Chet ha'Egel.
Consequently, God had removed His SHCHINA from Bnei Yisrael (see Shmot 33:1-
7), effectively thwarting the redemption process that began with Yetziat
Mitzraim.
Moshe Rabeinu's intervention on Bnei Yisrael's behalf (see 32:11-14)
after chet ha'egel certainly saved them from destruction, and may have
secured their atonement (see 32:30, 34:9); however, that prayer alone could
not restore Bnei Yisrael to the spiritual level achieved at Har Sinai. The
SHCHINA, that ideally was to have resided in their midst (i.e. within the
camp), had left and resided instead OUTSIDE the camp (see 33:7, read
carefully!).
In wake of that Divine punishment, Moshe interceded once again of
behalf of his people (see 33:12-16), whereupon God declared his thirteen
'attributes of mercy' (33:17-34:8), thus allowing Bnei Yisrael a 'second
chance'. Nonetheless, even though 'attributes of mercy' now enabled God to
once again dwell in their midst, His SHCHINA did not return automatically!
Instead, to 'bring' the SHCHINA back, it would be necessary for Bnei
Yisrael to do something - i.e. they must actively and collectively involve
themselves in the process of building the Mishkan.
In other words, Bnei Yisrael required what we might call a 'spiritual
rehabilitation.' Their collective participation in the construction of the
Mishkan helped repair the strain in their relationship with God brought
about by the events of chet ha'Egel. [Or, using more 'kabalistic'
terminology, the construction of the Mishkan functioned as a "tikun" for
chet ha'Egel.]
A closer examination of Parshiot Vayakhel/Pekudei supports this
interpretation, and can help us understand the significance of the Torah's
repetition of the Mishkan's detail.
TEXTUAL PARALLELS
For example, note the Torah's use of the word "va'yakhel" at the
beginning of the Parsha. This verb, used to describe how Moshe gathers the
nation to command them concerning the Mishkan, immediately brings to mind
the opening line of the Chet ha'Egel narrative:
"VA'YIKAHEL ha'am al Aharon - and the nation GATHERED against Aharon..."
(32:1).
This new 'gathering' of the people, this time for the purpose of
building the Mishkan, serves as a "tikun" for that original gathering that
lead to chet ha'egel. In contrast to their assembly to fashion the golden
calf, Bnei Yisrael now gather to build the PROPER symbol of God's presence.
Similarly, the commandment for the people to DONATE THEIR GOLD and
other belongings for this project (see 35:5) can be viewed as a "tikun" for
Aharon's solicitation of the people's gold for the EGEL (see 32:2-3).
However, the strongest proof is the Torah's glaring repetition of the
phrase: "ka'asher tzivah Hashem et Moshe" ["as GOD commanded Moshe"]. This
phrase not only appears in both the opening commandment (35:1 & 35:4) and
the finale (39:32 & 39:43), but it is repeated like a chorus over twenty
times throughout Vayakhel-Pekudei, at every key point of the construction
process. [I recommend that you note this using a Tanach Koren. See 35:29;
36:1; 36:5; 39:1,5,7,21,26,29,31,32 39:42,43; and especially in
40:16,19,21,23,25,27,29,32, as each part of the Mishkan is put into its
proper place.]
Clearly, the Torah's repetition of this phrase is intentional, and may
very well point to the Mishkan's function as a "tikun" for Chet ha'Egel.
Let's explain why:
Recall from our shiur on Parshat Ki-tisa that the people's [and
Aharon's] initial intention was to make a physical representation of their
perception of God. Despite the innocence of such aspirations per se, a man-
made representation, no matter how pure its intention, may lead to idol
worship (see Shmot 20:20). This does not mean, however, that God cannot
ever be represented by a physical symbol. When God Himself chooses the
symbol, it is not only permitted, but it becomes a MITZVAH. In essence,
this may be what the Mishkan/Mikdash is all about. [See 23:17,19; 34:24,
Devarim 12:5,11 & 16:16.]
The Torah therefore stresses that Bnei Yisrael have now 'learned their
lesson.' This time, they must construct the Mishkan PRECISELY 'as GOD
commanded Moshe,' down to the very last detail, understanding that there is
no room for human innovation when choosing a symbol for His Divine
Presence.
AN APPROPRIATE FINALE
This concept of "tikun" for Chet ha'Egel finds further support in the
very conclusion of Sefer Shmot.
Although the aspect of SHCHINA (a central feature in Terumah/Tezaveh)
is mentioned nowhere throughout the detail of the Mishkan's construction in
Vayakhel/Pekudei, it makes a sudden reappearance at the very end of the
sefer. After each component of the Mishkan is put into place on the first
of Nisan (see 40:1-33), this entire process reaches its dramatic climax:
"When Moshe had finished his work, the ANAN (cloud) covered the OHEL MOED
and GOD's KAVOD ('Glory') filled the Mishkan." (40:34)
This pasuk describes the dwelling of the SHCHINA on the MISHKAN in the
exact same terms used to depict the dwelling of the SHCHINA on HAR SINAI:
"When Moshe ascended the HAR [Mount Sinai, to receive the first LUCHOT],
the ANAN covered the HAR, and KVOD HASHEM (God's glory) dwelled upon HAR
SINAI..." (see 24:15-16)
Clearly, the Torah intentionally parallels, thereby associating, the
original descent of the SHCHINA onto Har Sinai with the present dwelling of
the SHCHINA on the Mishkan. Only AFTER Bnei Yisrael meticulously complete
the construction of the Mishkan - precisely 'as God commanded MOSHE' - does
the SHCHINA return to Bnei Yisrael and dwell therein (40:34), just as it
had dwelled on Har Sinai.
Thus, the end of Sefer Shmot marks the completion of the "tikun" for
Chet ha'Egel. Accordingly, as Ramban posits, the entire 'redemption
process' - the theme of Sefer Shmot - has also reached its culmination.
The Shchina's return to the camp also signifies Bnei Yisrael's return
to the stature they had lost after the golden calf. Recall that in the
aftermath of that incident:
"Moshe took his tent and set it up OUTSIDE the camp, FAR AWAY from the
camp, and called it the OHEL MOED [tent of meeting (with God)], such that
anyone who would search for God was required to go out to this OHEL MOED,
OUTSIDE THE CAMP."
[see 33:7 and its context in 33:1-11]
Recall how this OHEL MOED, located OUTSIDE the camp, symbolized the
distancing of the SHCHINA. Once the Mishkan is built, God will bring His
SHCHINA back INSIDE the camp. [See 25:8 and 29:45.]
BACK TO BREISHIT
Thus far, we have shown that the MANNER in which Bnei Yisrael construct
the Mishkan serves as a "tikun" for chet ha'Egel and relates to the overall
theme of Sefer Shmot.
One could suggest that the very concept of a Mishkan - irrespective of
its mode of construction - may constitute a more general "tikun," beyond
the specific context of the golden calf. In this sense, the Mishkan relates
to a more general Biblical theme developed in Sefer Breishit.
As explained in our shiurim on Sefer Breishit, the Garden of Eden
reflects the ideal spiritual environment in which Man cultivates his
relationship with God. After Adam sinned and was consequently banished from
the Garden, God placed KERUVIM to guard the PATH OF RETURN to the Tree of
Life (see Breishit 3:24).
It may not be coincidental that the Mishkan is the only other context
throughout the entire Chumash where the concept of KERUVIM appears. Note
how the Mishkan features KERUVIM:
on the KAPORET as protectors of the ARON, which contains the LUCHOT (Shmot
25:22), and
woven in the PAROCHET, the special curtain guarding the entrance into the
Kodesh ha'Kodashim - the Holy of Holies (where the ARON and KAPORET are
situated). [See 26:**]
This parallel suggests a conceptual relationship between Gan Eden and
the Mishkan. The symbolic function of the KERUVIM as guardians of the
Kodesh K'doshim may correspond to the Mishkan's function as an environment
similar to Gan Eden, where man can strive to come closer to God:
The KERUVIM of the KAPORET, protecting the ARON, indicate that the Torah
should be viewed as the 'Tree of Life' in Gan Eden. [Recall how the
"luchot" constitute a symbol of the covenant at Har Sinai, and hence those
laws that were given by God to Moshe. - represented by the LUCHOT inside
the ARON. See Mishlei 3:1-18 - "etz chayim hi la'machazikim bah".]
The KERUVIM woven into the PAROCHET remind man that his entry into the
Kodesh Kedoshim, although desired, remains limited and requires spiritual
readiness. [Note that KERUVIM are also woven into the "yeriot" - the
innermost covering of the Mishkan (see Shmot 26:1-2).]
In this sense, we may view the Mishkan as a "tikun" for Adam's sin in
the Garden of Eden. Should man wish to return to the Tree of Life, he must
keep God's covenant - the laws of the Torah - as symbolized by the LUCHOT
HA'EIDUT in the ARON, protected by the KERUVIM.
shabbat shalom,
menachem
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FOR FURTHER IYUN
A. AN IMPORTANT CLARIFICATION
It is important that we clarify this "tikun" aspect of the Mishkan.
Our claim is not that the Mishkan itself constitutes a "tikun" for chet
ha'Egel, rather, the MANNER by which Bnei Yisrael must build it serves as a
"tikun." Consequently, our analysis here stands independent of the
controversy between Rashi and Ramban as to WHEN God commanded the building
of the Mishkan. As we explained in our shiur on Parshat Terumah, Ramban
(Mishkan commanded BEFORE Chet ha'Egel) and Rashi (Mishkan commanded AFTER
Chet ha'Egel) argue only whether the need for a TEMPORARY Mishkan resulted
from Chet ha'Egel. However, Rashi must agree that the basic concept of a
Mikdash is necessary to perpetuate the experience of Har Sinai, just as
Ramban in Parshat Vayakhel must agree that the manner in which Bnei Yisrael
ultimately construct the Mishkan reflects their correction of the sin of
Chet ha'Egel.
B. 'SHCHINA TAMID'
We stated that Terumah/Tezaveh describes the function of each object in
the Mishkan. It may be suggested that the actual function of each "kli"
relates in a certain manner to our constant efforts to keep God's presence
in the Mishkan.
The following table demonstrates the three levels of "kedusha" in the
Mishkan, according to the functions of the vessels located in the three
regions of the Mishkan:
KODESH K'DOSHIM
the Aron - contains the "luchot ha'eidut"
the Kaporet - from where God will speak to Moshe
KODESH
the Shulchan - "lechem panim l'fa'nai TAMID"
the Menorah - "l'ha'alot ner TAMID"
the Mizbach ha'zahav - "l'haktir k'toret TAMID"
CHATZER HAMISHKAN
the Mizbach ha'nchoshet- "l'hakriv olat ha'TAMID"
The "Kodesh K'doshim" contains the luchot, the eternal testament to
the covenant at Har Sinai. God SPEAKS to Moshe from in between the KERUVIM
(25:21-22), thus perpetuating the Har Sinai experience. In this domain, God
'comes down' to man; as such, no "avodah" (ritual) is performed.
Outside this domain, in the "Kodesh," the kohanim perform they daily
AVODAT TAMID - lighting the menorah, offering the ktoret, and keeping bread
on the shulchan.
Outside the Mishkan is the "chatzer" (courtyard). Here, Am Yisrael
collectively offer their KORBAN TAMID on the MIZBAYACH.
[See shiur on Parshat Tzaveh for a complete analysis.]
Significantly, each 'kli' requires an "avodat TAMID." The word "tamid"
means everlasting or continuous. Am Yisrael must perform their daily
"avodat tamid" in order to deserve the continuous presence of the
"shchina."
A relationship with God does not come automatically; it requires
constant effort on the individual's part.
C. Beyond the parallels between the Mishkan and Gan Eden (as noted in the
shiur), there exist as well textual parallels between the Mishkan and the
story of Creation in the first perek of Sefer Breishit. For example,
"va'teychel kol avodat ha'Mishkan..." (39:32) and "va'yar Moshe et kol
ha'mlacha..." (39:43) correspond to Breishit 1:31 and 2:1. Indeed, several
Midrashim view the Mishkan as the completion of the Creation process.
1. Based on the above shiur, explain this parallel.
2. The entire Mishkan plan is repeated a total of seven times in Sefer
Shmot: Trumah Tzaveh - 25:10-30:38 / 31:7-11, Vayk.Pkd: 35:11-19
/36:8-39:32 /39:33-42 /40:1-16 /40:17-33.
Connect this as well to Breishit 1 (the seven-day process of
creation).
3. Relate this parallel to the location of mitzvat shabbat, which
concludes the Tzivui Ha'Mishkan unit (31:12-17) and opens the "binyan
Ha'Mishkan" unit (35:1-4).
D. The highest level of "hitgalut," experienced by Moshe (33:11) and Bnei
Yisrael at Har Sinai (Devarim 5:4), is known as "panim b'fanim" -
literally, face to face. When God 'changed' His attributes to "midot
ha'rachamim" (Shmot 33:17-34:9), He states that man can no longer see His
'face,' only His 'back' (33:20-23).
1. Find the allusions to the human face in the Mishkan:
For example: menorah=eyes, shulchan=mouth, etc.
2. In your opinion, could this represent "pnei Hashem"?
3. How would the "aron" fit within this parallel?
How about the function of the "orot izim v'eylim" as a cover for the
Mishkan?
4. Accordingly, what is the significance of the "masach l'petach HaMishkan"
and the parochet, and the general concept of limited entry into the
Mishkan?
5. According to Rashi, would this have been the structure of the Mikdash
before Chet Ha'egel? According to Ramban?
E. THE THEME OF SEFER SHMOT
Throughout our study of Sefer Shmot, we traced three primary topics:
(1) the Exodus (Yetziat Mitzrayim, chapters 1->17);
(2) Ma'amad Har Sinai (chapters 19->24, 32->34);
(3) the Mishkan (chapters 25->31, 35->40).
Based on the above shiur, we can suggest a fundamental relationship
between these three sections:
1) Through the process of Yetziat Mitzraim, God fulfills His covenant with
the Avot (the theme of Sefer Breishit) to redeem Bnei Yisrael from their
bondage in Egypt so as to facilitate their development into His special
nation.
2) To become this special nation, God and Bnei Yisrael enter into a
covenant at Har Sinai (chapters 19->24). Bnei Yisrael receive the
commandments that will mold their national and individual characters,
transforming them into God's special nation.
3) The Mishkan, the symbol of the special relationship established at Har
Sinai, becomes the vehicle through which that relationship can continue.
Although Chet ha'Egel calls into question Bnei Yisrael's ability to survive
the terms of this covenant, the new terms of the SECOND LUCHOT allow them
to build the Mishkan, to which the SHCHINA returns.
An important pasuk in Parshat Tezaveh highlights this overall theme. As
explained in our shiur on that parasha, chapters 25->29, which appear
amidst God's instructions regarding the Mishkan,, form a distinct unit
which we may call the 'SHCHINA unit' (compare 25:8 with 29:45).
The closing pasuk of that unit - "And I shall DWELL among the people of
Israel, and I will be their God" (29:45) - is followed by an important
summary pasuk:
"And you shall know that I am the Lord your God who took you out of
the Land of Egypt - L'SHOCHNI B'TOCHAM - in order to dwell among you; I am
the Lord your God." (29:46)
This pasuk accurately reflects the overall theme of Sefer Shmot. It
ties together (1) Yetziat Mitzraim, (2) Matan Torah, and (3) the Mishkan
with the concept of "Shchina." God takes Bnei Yisrael out of Egypt in order
that they become His nation, And this relationship reaches its highest
level with the presence of the "Shchina." This level was attained at Har
Sinai, and it forever remains within Bnei Yisrael's reach through the
'heir' and closest substitute to Har Sinai - the Mishkan.
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