Rabbi's Derasha

This is the beginning of five straight Parashiot devoted to the Mishkan.  That’s a lot of columns.  Why so much space?  

There are those -- but not many -- who still seek out the physical location of Har Sinai.  The Chritians have put a monastery in a spot they think corresponds to the place.  It is not a sublime spot to begin with, even the Torah says that.  But it is more than the fact that it’s physically unimpressive.  Americans go to Gettysburg or to Antietam not because they are impressive places but because the nation’s history is important to them.  President Lincoln called it hallowed space consecrated by the sacrifices of those who died there.  Har Sinai is the location of the most important historical event ever and almost no one cares about the space.

In that, people show that they take the events of the next five Parashiot seriously.  The Ramban calls the Mishkan the continuation of what happens at Har Sinai.  Once the Jewish people left the mountain, not a shred of Kedusha, of holiness, was left there.  There is no impression there, no remnant, no ember that can be blown on and re-lit.  Whatever still existed went with the Jewish people and was expressed through the Mishkan.  It is this structure that makes Har Sinai mobile and allows it to continue.

There is a well-known argument over whether these Parashiot are in chronological order or not.  Either it was built in a reaction to the sin of the Golden Calf or it was commanded  regardless of the sin.  Of course, even according to the view that it was commanded before the sin, it still functions in a way that carries on after sin.  It still is designed to cope with the results of sin.  

But according to the view that it was only after the sin, it clearly tells us something very dramatic.  It tells us that the fact of Tzibur, of community, of the need for Tzibur to invoke the divine presence, took place only after the sin.  Beforehand, one could say, as the verse says at the end of Yitro, “B’chol Makom Asher Azkir et Shemi, Avo Alecha U’v’erachticha -- Wherever I mention my name, I will come and bless you.  That’s how it was originally.  Anyone could invoke the divine presence, alone.  That ends with the sin of the Golden Calf.  Now it depends on a group.  Unless, of course, one is female.  But for men, the only way to participate in full holiness, to invoke Devarim She’be’kedush (words at the height of holiness), is with a Tzibur.   

That’s what it takes in many aspects of Jewish life.  We need a Tzibur.  We know that’s how it works in learning.  Pirkei Avot says we get reward for learning Torah even alone.  But the divine presence comes with a Chabura learning together.  It used to be that the only regular opportunity for that was at Mishmar on Thursday nights.  But now R’ Grossman has made it possible on Sunday and Tuesday nights as well.  

A group makes a difference with Chesed too.  Individuals do Chesed all of the time.  We have patients coming regularly to town because of the medical facilities and talent here.  There are so many opportunities for individuals to do Chesed.  But we know the effect when it is a large group, when Chesed cascades down upon a patient and the patient’s family.  It has such an impact.  

But the most dramatic difference is in Davening, which is the anchor issue of the Mishkan.  Worship is always a matter of Tzibur.  A person can Daven alone, in fact he or she must.  But the holiest things cannot be said except in a Tzibur.  Everything should be done to ensure there is a Tzibur.  

But we should also see a Tzibur, a Minyan, as an opportunity.  Because of it, we are able to participate in these holy things.  It is an opportunity afforded to this Tzibur every day, thank G-d, to participate in the continuation of Har SInai in this Mikdash Me’at, this mini-Mishkan.  

It continues rain or shine, in sweet times and sour.  I was pleased to see that there were plenty of people here this morning for the first Kaddish.  Many were aware of the threats made by idiots to turn this into a Shabbat of Hate, whatever that means.  The proper reaction to that is to show up in Shul, to show up early and to show up in big numbers.  This shows resilience and it builds it.  I mentioned at Yom Kippur that I had heard that the synagogue in Pittsburgh has still not re-opened.  That’s unfortunate.  The day after the massacre in Har Nof eight years ago, the members of the 6:30 am Minyan were there on time and ready to go.  
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This is the way we continue Har Sinai. There’s not a shred of holiness left there because it travels with us.