Mikdash and symbolism

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  1. Meeting God

    Rabbi Alex Israel | 34 minutes

    In Parashat Teruma, we move to the world of the mishkan, from where, apparently, God “dwells amongst Bnei Yisrael”. These concepts can be difficult to comprehend, as is the long and detailed account of the building materials and process, and the differences of opinion by later commentaries about the placement of the Aron (Ark). Is God in the details? What is this for? We seek to understand the spiritual principles which guide the construction of the mishkan.

  2. Bigdei Kehuna

    Rabbi Alex Israel | 39 minutes

    Our parasha describes the garments of the Kohen Gadol in great detail. What is the purpose for these beautiful clothes? Is it to increase honour for the position in the eyes of the people? Is there deeper significance? Looking at the various items involved, we explore the symbolism of these garments and their connection to memory and the Divine encounter.

  3. Avraham's Eshel and the Central Beam of the Temple

    Rabbi David Silverberg

  4. Pesach and Sukkot, the Mishkan and the Mikdash

    Rabbi Amnon Bazak

    We find in the Torah two distinct calendar systems.  On the one hand, the Torah explicitly establishes that the year begins with the month of Nissan: "This month shall be for you the first of the months; it is for you the first of the months of the year" (Shemot 12:1).  

    The occasion of Yom Kippur, though, marks the "new year" of the yovel (Vayikra 25:9-10).  And yet, the Torah also speaks of the festival of Sukkot as occurring "when the year ends" (Exodus 23:16), and requires conducting the hakhel ceremony "at the end of seven years, at the time of the shemitta year, on the festival of Sukkot" (Deuteronomy 31:10). 

    What exactly is the nature of this calendar, and how does it relate to the calendar that begins with Nissan?  How can we view the festival of Sukkot as marking the end of the year, if Yom Kippur signifies the beginning of the year?  This point also bears relevance regarding the relationship between the Mishkan and the Beit Ha-Mikdash. 

    The dedication of the Mishkan took place on the first of Nissan –the onset of the "historical" new year (Shemot 40:17).  The dedication of the Temple, by contrast, took place in the month of Tishrei, during the festival of Sukkot (I Melakhim 8:1-2,65). How might this be explained?

    The Mishkan and the Mikdash express different perspectives with regard to Am Yisrael's position in the world.  The Mishkan represents a temporary condition.  The Beit Ha-Mikdash expresses stability.