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Orchard of Delights
a meeting place between God and man. Their physical structure and
the service performed in them were ultimately meant to symbolize
the sanctuary to be built within each human being’s body, heart,
mind, and soul. When this is accomplished, the purpose of creation
will be fulfilled.
Having linked God’s purpose for creating the world and the
Tabernacle, the presence of light in both is instructive. Just as light
was the first entity explicitly created, God’s first instruction to Moses
in this portion is to command the people to take “pure, pressed olive
oil” to light the menorah daily. The menorah’s light symbolizes
God’s light shining within the material, physical world. Just as
God illuminates and sustains the lower worlds with His light, so too
humanity must constantly spread light throughout the world.
The key ingredient to revealing light is passion. In the above reason
given for God creating the world, the Hebrew word denoting passion,
“ta’avah,” is used. This word often has negative connotations, as it
is associated with baser desires; however, it also possesses positive
connotations: enthusiasm, whole-hearted commitment, and love of
life. Passion is a burning fire, which when directed properly creates
spiritual light. God had a passion, as it were, to dwell in the lower
worlds. Man must imitate this passion for life by pursuing goodness
and creating a fitting place for God in the world as well as within the
deepest recesses of the soul.
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The olive oil used in the menorah in the Tabernacle is described as
“pure olive oil, beaten to give light” (Exodus 27:20). Olive oil was not
only used in the menorah but also in consecrating the vessels of the
Tabernacle. Olive oil was also used to sanctify the cohanim as they
were initiated into service in the Tabernacle (a process described at
the end of this portion, Exodus 29:1-37). Additionally, olive oil was
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Terumah
about the Temple offerings) are placed at the very beginning of the
prayers.
The role that song and music played in the Temple is reflected by
the Pesukei Dezimrah (Verses of Song, mostly taken from Psalms)
recited after the Korbanot in the Morning Service. The Levites
trained extensively until the age of thirty to prepare themselves for
the awesome responsibility of performing in the Temple. The greatest
choir and orchestra ever assembled in the history of the world sang
and played at the Temple on a daily basis. For the multitudes, who
came to the Temple charged with emotion and high expectations,
the music was an integral part of their spiritual experience.
One of the highlights of the Temple service was the recitation of
the Priestly Blessing in which God’s four-letter name was actually
pronounced as written, an event that only took place in the Temple.
As part of the Amidah, the cohanim in Israel still bless the people
daily (albeit without pronouncing God’s four-letter name as written),
while in the Diaspora the cohanim only recite this special blessing
during the Musaf Amidah on certain holidays.
In the Temple, the Levites recited a particular psalm for each
day of the week. At the end of the Morning Service each day, we
too recite the psalm for the day and mention that the Levites sang
this particular psalm on this day of the week in the Temple. The
sin and guilt offerings, which were offered as part of an individual’s
repentance process for certain sins, are mirrored by our almost daily
recitation of Tachanun (Prayers of Supplication). The thanksgiving
offering brought in the Temple by those who wished to express their
appreciation to God is mirrored by the Mizmor Letodah (Psalm of
Thanksgiving) recited every day, except for Shabbat and holidays.
That the Sages were able to translate and transform the Temple
model into the synagogue experience of today is a testimony to
their genius and their contribution to Jewish continuity. We need
a renewed commitment to understanding the deep meaning of the
Tabernacle and its service, in order to enrich our Jewish experience
today, making it relevant and meaningful to one and all.
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