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The Zohar delves into the construction of the Tabernacle, equating it with the Ma’aseh Bereshit, the Act of Creation. Each element of the tabernacle, including the Menorah, Showbread table, Altar, Incense Altar, Holy Holies, Ark, and Amudim, mirrors the creation narrative. This profound connection adds layers of meaning and power to the parshah.
Hashem instructs Moses on crafting the “Krashim” – the beams/pillars of the Mishkan. The directive specifies the use of “Shittim” wood from a tree known as shita, identified as a type of cedar tree. The verse emphasizes that these beams should stand erect, side by side, rather than being stacked like logs.
Rashi highlights a linguistic nuance, observing that the verse could have simply stated, “And you should make beams for the Mishkan.” Instead, it explicitly mentions, “And you should make the beams,” indicating a particular type of cedar wood. Rashi connects this wood to an earlier episode involving Yaakov. Before his sons descended to Egypt, Yaakov instructed them to bring cedar beams, which he acquired from Be’er Sheva, where the Midrash states that Avraham planted cedar trees.
As Yaakov descended to Egypt, he foresaw the need for specific cedar trees, which he promptly had cut in Be’er Sheva with Divine foresight. These trees were then swiftly transported to Egypt, ensuring they were ready for use in the future Mishkan. Yaakov left instructions for his descendants and directed his sons not to forget the cedar trees planted for the Mishkan.
Rashi quotes a poem recited on the first day of Pesach, emphasizing the significance of the prepared cedar beams: טס מטע מזורזים, קורות בתינו ארזים The word “tas” is explored, signifying both long, straight beams and a sense of flying or speed. This dual meaning aligns with the urgency highlighted by Yaakov when urging his sons to swiftly uproot, plant and transport the cedar trees for the upcoming Mishkan.
The Midrash adds depth to the narrative, explaining the need for speed in uprooting and replanting the cedar trees. When Yosef revealed himself to his brothers, he stressed the urgency of their journey, specifically to hasten the bringing of Yaakov their father down to Egypt. The poetic term “Mizorazim” encapsulates the swift and purposeful actions surrounding the cedar trees, from their initial uprooting to the eventual use in constructing the Mishkan during the journey to Eretz Yisrael. The entire process was characterized by speed, reflecting the importance of promptly fulfilling Hashem’s plan for these specific cedar trees.
Now, the rationale behind Yaakov’s emphasis on these beams, out of all the components in the tabernacle, including the ark, menorah, and shulchan etc., begs exploration. Why the specific focus on the walls of the Mishkan, and what’s the significance of the urgency in their preparation?
To unravel these questions, we turn to Rebbe Nachman’s profound insights in Likutey Moharan, specifically in Lesson 24. Rebbe Nachman articulates two key concepts. First, he explains that performing a mitzvah with joy infuses momentum into the mitzvah, causing movement that ripples through creation, ultimately drawing everything back towards Hashem. The rapid, fast-paced movement symbolized by Mizorazim aligns with this idea of joyous mitzvah performance.
Secondly, Rebbe Nachman delves into the concept that this mitzvah momentum activates blessings in the world, specifically the blessing of knowledge of Hashem. He underscores the importance of combining Torah intellect with emunah, acknowledging that, despite one’s pursuit of Torah wisdom, there will always be vast unknowns. The more one delves into Torah knowledge, the more apparent it becomes that relying on emunah is essential for continued progress.
Rebbe Nachman elucidates the profound synergy between faith (emunah) and intellect, which, when combined, create what is known as the Keter. This Keter serves as a metaphorical wall separating the entirety of creation from Hashem, the Infinite One. Through the joyous observance of mitzvot, a Jew fuses intellect (sechel), the blessing of Torah intellect, with Emunah, allowing for the manifestation of the Keter.
The function of the Keter becomes apparent as one ascends to higher spiritual levels, reaching a point where the perception of the Infinite Light becomes challenging due to the inherent finitude of human existence. At this juncture, the Keter acts as a force, pushing the individual back, compelling them to stand and wait. Rebbe Nachman draws a linguistic connection between Keter and the Aramaic word “katar,” akin to the Hebrew word for “wait.” This waiting period is crucial, as it allows the building of vessels. Within these vessels, despite existing in a finite state, one can experience a fleeting yet profound connection with the Infinite Light.
In the context of the Mishkan, specifically the amudim (pillars), the essence of the tabernacle is attributed to the walls. Walls provide the necessary privacy, constriction, and separation to facilitate Divine activity. The walls of the Mishkan enable the descent of Divine light, illustrating the intricate balance between the finite and the Infinite in spiritual experiences.
Understanding this connection clarifies Yaakov’s particular concern for the preparation of the cedar beams for the walls of the Mishkan. The walls symbolize a crucial element, that being the mirroring the significance of Yaakov himself, who embodies the perfection of the finite merging with the Infinite Light as reflected in the fact that Yaakov’s image appears as one of the four images in the Divine Chariot. Thus, this alignment between Yaakov Avinu and the Amudim provides insight into his unique focus on ensuring the meticulous preparation of the cedar beams for the Mishkan’s walls.
Therefore, the urgency and swiftness in Yaakov’s actions can be seen through the lens of joyous mitzvah performance and the recognition that the blessings of intellect and knowledge of Hashem are paramount. Yaakov, in his foresight, understood the profound impact these cedar beams would have on the construction of the Mishkan and, by extension, the connection between joyous, swift mitzvah observance and the blessings that follow, particularly the blessing of deepening one’s understanding of Hashem – which is revealed through the Mishkan and Temple.
The walls symbolize a crucial element – the perfection of the finite merging with the Infinite Light
Yaakov Avinu’s expression of joy was evident in his swift actions to prepare the beams for the future Tabernacle. Even Yosef hinted at the urgency, emphasizing the need for Yaakov to come down quickly with the cedar beams, embodying the concept of zrizut or quickness. This quickness is a manifestation of the joy in fulfilling a mitzvah, as momentum is gained through simcha.
Thus the verse states, “ועשית את הקרשים למשכן – עצי שטים עומדים”. The term “omdim/standing” is crucial here, as it signifies the standing position of the beams. Unlike logs laid on top of each other, these beams stand next to each other. In the broader context, “omdim” also implies a state of pause or waiting. The Tabernacle, with all its components, serves as a beacon for the Infinite Light, and the necessary element for this connection is the ability to wait and stand, symbolized by the “omdim” state.
Yaakov’s initial zrizut, the quick uprooting and planting of the cedar trees, was followed by his descendants’ quick uprooting of these trees for the redemption and eventual planting. This two-fold process leads to the Tabernacle, which requires a state of standing, waiting, and pausing. This echoes the message in the poetic verse above, where the quick plantings, expressing the simcha of the mitzvah, ultimately become the fixed standing walls, korot batenu arazim – for our house, the Tabernacle.
The broader lesson in life is illuminated here – engaging in joyous mitzvot leads to subsequent stages of challenges and “waiting”. However, this cycle is not an indication of wrongdoing but rather a pathway to ascend to the next level in life. Standing, waiting, and pausing are essential components for perceiving the Infinite Light, gaining clarity, and experiencing proximity to Hashem – the ultimate reward.
In conclusion, just as the amudim-kerashim were prepared with zerizut, quickness, and momentum, the goal was to eventually come to a state of standing, waiting, and experiencing the Infinite Light within the Tabernacle and within each individual.
(this article also appears on the BRI breslov.org website: https://breslov.org/parshat-terumah-the-swiftness-of-yaakovs-cedar-beams/)
For a video presentation of this article: https://youtu.be/JVkevzVouv4
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Shabbat Shalom
Meir Elkabas
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