Do Not Revere the Mikdash, but He Who Commanded It
Rabbi Reuven SchrierBefore describing the collection process for the Mishkan’s construction, Moshe strangely interjects with a repetition of the mitzvah of Shabbat. He gathers the entire nation together and reminds them, without mentioning a single word about the Mishkan, that it is strictly prohibited to perform melacha on the holy seventh day, שבת שבתון לה’ (Shemot 35:1-3).
As Rashi quotes from the Mechilta, Moshe was emphasizing to Klal Yisrael that despite the enormous importance of building the Mishkan, no work or contributions should be performed on Shabbat. This derasha is parallel to the Gemara Yevamot (6a-6b) that quotes the verse in Parshat Kedoshim (Vayikra 19:30), “You shall observe My Sabbaths and revere My Sanctuary. I am Hashem.” The Gemara explains why the verse juxtaposes Shabbat and Mikdash: “You do not revere Shabbat itself, but rather He Who commanded about Shabbat, so too…with regard to the Mikdash: You do not revere the Mikdash itself but He Who commanded about the Mikdash.”
The Gemara’s need for such a derivation reveals an essential point. Klal Yisrael is rightfully obsessed (or should be obsessed) with the rebuilding of Yerushalayim. Our prayers are permeated with constant references to binyan Yerushalayim, geulah, and the return of the avodah to the Beit HaMikdash. The Gemara Shabbat (31a) provides a list of questions that will first be asked of a Jew when arriving for Divine judgment; “Did you yearn for salvation?” is prominently featured on that short list.
However, this passion for redemption can become a preoccupation and fixation. The whole purpose of Jerusalem and the Beit HaMikdash is to serve as the foundation for Hashem’s Divine will in this world. The Mikdash’s purpose is for us to palpably feel love and fear for “He who commanded about the Mikdash.” All too often, our voracious desire for geulah can become a goal onto itself, r’l causing us to undermine the very values upon which the sanctity of Yerushalayim is built in the first place.
It is specifically before Klal Yisrael undertakes the most sacred task of building a Sanctuary for Hashem that they must be reminded Who and what this is all about. Shabbat serves as the eternal reminder that our spiritual creativity and ingenuity belong to our Creator alone.
Perhaps this can shed light on a fascinating chapter in Jewish history. Thousands of years ago, during this time of the calendar, King Chizkiyahu ascended to the throne and called for a revolutionary celebration of Pesach (see Divrei HaYamim 2, chapter 30). He invited all of Bnei Yisrael to join him in Jerusalem, including the remnants of the Ten Tribes in the Northern Kingdom (see commentaries to 30:6). But there was insufficient time for everyone to gather and purify themselves prior to Pesach. So the new righteous king was me’aber hashanah, adding a month to the year to push off Pesach another thirty days. With sufficient time to gather Klal Yisrael to Jerusalem, this Pesach celebration became one of the most glorious in history. In
unprecedented unity, the Jewish people brought the korban Pesach together, yearning for repentance and atonement. Jerusalem’s spiritual power for achdut shone through. “There was great joy in Jerusalem, for such a thing had not taken place in Jerusalem since the days of Shlomo son of David. (30:26)”
But there was a problem; the king performed the ibur when it was already Nissan. The Sages were perturbed by this halachically unsanctioned addition of a month (Pesachim 56a). Once Nissan has begun, it is inappropriate to add another month to the year that has already passed.
Despite all the magnificence and glory accompanying that unique Pesach celebration, the Sages repudiation sends a clear and powerful message. No matter how spiritually ecstatic we are, and how spiritually beneficial our ingenuity may be, nothing can trump the will of He who commanded the Mikdash. The true redemption can only come through championing the ratzon of Hashem and expressing undying loyalty to His Torah.
