Musar su Esodo 38:21

On the day the terrestrial Tabernaclde was erected a parallel Sanctuary was established in the Celestial Regions. This is the reason that the word משכן is repeated in Exodus 38,21: משכן, משכן העדות. G–d displayed as much desire for that which is in hidden regions as for what is revealed in our world. Rabbi Shimon (ben Gamliel) stated in the Midrash Nasso 16 that at the time G–d created the universe, He wished to have a residence in the terrestrial world similar to His residence in the Celestial Regions. This is discussed at length. The reason that G–d did not establish such a residence at that time was the damage caused to the universe by Adam and subsequent generations through their sins. Now a time had come when G–d related to the Jewish people with goodwill and it had become possible to establish His residence in the terrestrial world and to simultaneously establish its counterpart in Heaven. The Tabernacle is perceived as a microcosm and the process of building it was comparable to the steps involved in creating the universe. Midrash Tanchuma on פרשת פקודי explains this in detail. We know that when G–d created the universe, He created everything both male and female (Baba Batra 74b). The commentators explain that this means that G–d created both משפיע, and מושפע, active forces as well as their passive counterparts. This can alternatively be described in terms of the visible forces containing invisible forces. Or, to put it differently: There is constant interaction between cause and effect.

When Israel sinned and as a result the Temple was destroyed, the שכינה went into exile with the Jewish people, seeing that it was a pledge G–d had entrusted to them. This is the mystical dimension of the verse: אלה פקודי המשכן, משכן העדות, "These are the "pledges" of the Tabernacle, the "pledges" of the "Testimony" (Exodus 38,21). This is the basis for the Rabbinic statement in Megillah 29 that Israel is beloved (by G–d) since wherever the people of Israel are exiled, the שכינה is exiled with them. When they were exiled to Egypt the שכינה was with them, as we know from Genesis 46,4, where G–d told Jacob: "I shall go down to Egypt with you." When the Jewish people went into exile in Babylonia the שכינה accompanied them, as we know from Isaiah 43,14: "For your sake I sent to Babylon." When Israel was exiled in Elam the שכינה accompanied them, as we know from Jeremiah 49,38: "I will set My throne in Elam." When the Jewish people went into the Roman exile the שכינה also went with them, as we know from Isaiah 63,1: "Who is this coming from Edom,…..it is I who contend victoriously, powerful to give triumph." When the people of Israel return to their land from exile the שכינה will also accompany them as we know from Deut. 23,35: ושב ה' אלוקיכם את שבותך ורחמך, "G–d will come back with your imprisoned ones and have mercy on you." We would have expected the Torah to say: והשיב, "He will bring back," instead of "He will come back." We also have a verse in Song of Songs 4,8: "With Me from Lebanon O bride, come with Me!" Rabbi Meir explains this as a parable: It is like a king saying to his servant "if you need to seek me out, I shall be with my son." This is the meaning of "who dwells with them in their defilement," which we have quoted earlier. All this although G–d had warned Israel not to defile their encampments or the land they would live on, for it is the land G–d Himself has His abode in.

Why was it important for the Tabernacle to be equal in significance to heaven and earth? Just as heaven and earth have been cited as witnesses against Israel when the latter did not observe Torah (Deut.30,19), so the Tabernacle acts as witness on behalf of Israel as per the first verse in Parshat Pekudey "These are the "pledges" of the Tabernacle, the Tabernacle of Testimony" (Exodus 38,21). This is the reason Psalms 26,8 speaks of "I love Your temple abode, the dwelling- place of Your glory."