The parshiyos dealing with the
construction of the Mishkan are designed pretty simply. The structure and
utensils of the Mishkan are discussed in Parshas Terumah, and the clothing of
the Kohanim is discussed in this week’s parsha, Parshas Tetzaveh. However,
there is one utensil which is only discussed this week, the Mizbe’ach
HaZahav, the Golden Alter. In previous years we have discussed why the
Torah only mentions it here. But as we discussed last week, this year I would like
to focus on the significance of the extreme detail the Torah gives about the
construction of the Mishkan. After all, we have no real need to know the exact
specifications of everything; so if the Torah mentions it, it must be
important.
The Kli Yakar examines the
specifications of the Mizbe’ach and finds a deeper meaning behind them. The function
of the Copper Mizbe’ach, which was discussed in last week’s parsha, was for
Bnei Yisrael to bring their sacrifices upon it. One of the basic purposes of
korbanos was to serve as a kapparah, as an opportunity to gain Hashem’s
forgiveness for any sins. The Golden Mizbe’ach in this week’s parsha had a different
purpose. It was used only for the Ketores, the Incense Offering brought
twice daily. However, the Kli Yakar explains that they were actually more
similar than you originally thought.
The korbanos brought on the Copper Mizbe’ach
were almost always animals. (There was a Korban Mincha made of flour,
but for the most part korbanos were animals.) Therefore, the atonement received
for those sacrifices was only for your physical self. Any part your physical attributes
played in the sin is atoned for by a korban on this Mizbe’ach. The dimensions
of the Mizbe’ach reflect this as well. It was three amos tall, the tallest of
any utensil in the Mishkan. This corresponded to man, the only upright-walking,
and as such the tallest, being on Earth.
But what about the soul? It wasn’t
just the physical-self that needed atonement, the spiritual-self needed
forgiveness as well. That’s where the Golden Mizbe’ach came in. As it is not
physical, the soul needs a non-physical representative to gain atonement. The Ketores
was exactly that. The intoxicating smell of the incense, along with the strong
smoke that wafted towards the heavens, brought about the forgiveness for the
souls of those Jews who had sinned.
The Ketores was brought in the
morning to represent the return of the soul from God to the body, and in the
evening as we return our soul to God for safekeeping. The dimensions of this
Mizbe’ach were significant as well. The length and width were one amah each,
recognizing the comparison of Hashem, unique in His existence, to the soul,
unique in its existence. However, the height of the Mizbe’ach was two amos,
corresponding to the soul’s ability to reach above its earthly confines, and
make its way to the heavenly abode of Hashem Himself.
Once again, we see the tremendous depth
that went into the construction of the Mishkan. Recognizing this depth allows
us to know that nothing is for nothing; that all things from Hashem have
significance. And that it is possible for us to learn a great amount from even
the smallest details.
Shabbat Shalom!
Click here for last year's Dvar Torah for Parshas Tetzaveh
Please click here to visit our full library of podcasts and find us on iTunes as well.
For any questions, comments, or to subscribe to our email list, please email is at AIMeMtorah@gmail.com.
Please Like us on Facebook and follow us on Twitter: @aimemtorah
Don't forget to check out hashkafahandbook.com to learn about my book,Reality Check. And Like it on Facebook.
Check out our other AIMeMTorah project, Nation's Wisdom!
AIMeM
No comments:
Post a Comment