TERUMAH
Melachim I 5:26–6:13
The Sanctity Inside Our Sanctuaries
Although we do not presently merit entering Hashem’s Bais Hamikdash, Chazal teach us that our Bais Haknesses has similar properties of sanctity. They explain that our Houses of Worship are regarded as miniature Sanctuaries because Hashem’s Presence resides within their walls and that they must therefore be treated with similar respect and reverence (Megilla 28a). This week’s Haftarah shares with us an important perspective about all Sanctuary construction and helps us realize the true potential of our modest Bais Haknesses.
Constructing the Beis Hamikdash
The Haftarah begins with a detailed account of Shlomo Hamelech’s construction of the first Bais Hamikdash. It records that Shlomo engaged nearly two hundred thousand workers in hewing and transporting scarce, heavy stones for the Bais Hamikdash’s external structure. Its exterior walls were built from perfect stones hewn from the quarry that did not require any cutting or smoothing. Shlomo Hamelech, who received his father’s prophetic building plan, enhanced the Bais Hamikdash’s structure with an array of chambers, annexes, and winding staircases and even paneled its entire structure with impressive cedar wood.
Hashem sent Shlomo a crucial message in the middle of his elaborate construction and stated, “[Regarding] the house you are building, if you go in My statutes and adhere to My laws and you guard all My mitzvos… I will dwell amongst the Jewish people and will not forsake My nation, Yisrael” (Melachim I 6:12–13). Hashem stated in these words that the singular purpose of building the Bais Hamikdash was to create an earthly home for His Presence. With these words, Hashem conveyed to Shlomo that the magnificent edifice’s stunning architectural structure, jewel-studded walls, and gold trimmings would not produce its prescribed objective. The sole factor that would do so would be the guarding of Hashem’s statutes and the careful adherence to His mitzvos. Hashem reminded Shlomo that the entire value of his arduous labor would depend solely on the Jewish people’s attitude toward their relationship with Him. If they carefully adhered to all His mitzvos and sought to cleave to Him, He would rest His Presence amongst them indefinitely (Malbim, Metzudas Dovid ad loc.).
Malbim notes the juxtaposition of this prophecy in the midst of Shlomo’s construction. He received this prophecy after he completed the Bais Hamikdash’s exterior, before he began its interior. Malbim sees this moment as a transitional point in the building process, a time most apropos for this prophecy. Conceivably, Hashem chose that moment to remind Shlomo Hamelech of the Mikdash’s purpose so that he would concentrate on it when building its interior (Malbim to Melachim I 6:11).
The Varied Endurance of the Sanctuaries
To appreciate Hashem’s timely message, we refer to Seforno’s insight about the longevity of all of Hashem’s Sanctuaries. Chazal inform us that the entire Tabernacle remained intact and never fell into foreign hands. They explain that when King Yoshiyahu foresaw the Jewish nation’s exile, he sealed the Tabernacle in a secret cave beneath the Temple Mount for eternal preservation (Midrash Lekach Tov, Shemos 16:32). Unfortunately, the Bais Hamikdash itself did not merit similar protection. Although Hashem rested His Presence in its inner chamber, we read in Sefer Melachim that it suffered severe deterioration (Radak to Melachim II 12:6) and eventually was destroyed by wicked Babylonians. The decline of the sanctity of the Sanctuaries continued, and the second Bais Hamikdash did not even merit the consistent revelation of Hashem’s Presence within its walls (Yoma 21b).
Seforno explains that the permanence of the Tabernacle was rooted in its sanctified construction. It had the fortune of being built by outstanding, devout people who focused all their energies on creating a home for Hashem’s Presence in this world. Moshe Rabbeinu oversaw the entire construction process and dedicated himself to its every detail. The devout Levites had a major hand in its construction under the leadership of Aharon’s son, Isamar, and the project’s contractor was Betzalel, who was graced by Hashem with the comprehensive understanding of Hashem’s formula of creation. The combination of these factors imbued the Tabernacle with such intense sanctity that it never underwent deterioration or destruction.
In a similar manner, the life of the Bais Hamikdash was a result of its construction. Unlike the Tabernacle, ordinary Jewish men were engaged in the construction of the first Bais Hamikdash. In addition, although the pious Shlomo Hamelech oversaw its construction, his magnificent project included multitudes of skilled craftsmen of foreign descent. Those workers undoubtedly could not relate to the sanctity of the edifice they were building and therefore did not dedicate their work toward that end. Although Hashem rested His Presence in the first Bais Hamikdash, it suffered much deterioration and ultimate destruction. The construction of the second Bais Hamikdash did not even include devout Levites and was basically initiated and authorized by the Persian king, Daryovesh, son of Esther. Because of this, it did not merit housing the sacred Ark, and Hashem’s intense Presence did not consistently rest within its sacred structure (Seforno to Shemos 38:21).
Hashem’s Timely Message
In view of the above, we can appreciate Hashem’s timely message to Shlomo Hamelech. After successfully completing the Bais Hamikdash’s exterior, Shlomo set his focus on building the interior. Although every detail of the Bais Hamikdash’s sacred structure had unique spiritual significance, its intense sanctity was limited to its interior. Chazal teach us that one who was ritually impure was permitted to touch the exterior walls of the Bais Hamikdash, but if one merely entered the interior in his impure state, he was subject to forfeiting his life (Toras Kohanim, Tazria 12:1). Rav Meir Simcha of Divinsk explains that this was due to the source of the Bais Hamikdash’s sanctity. Its magnificent exterior did not establish its utmost sanctity; rather, it was produced by the Divine Presence that rested inside its walls (Meshech Chochma on Shemos 19:12).
Malbim explains that the moment Shlomo began the interior construction, Hashem reminded him of the Bais Hamikdash’s exclusive purpose: to be a meeting place for the Jewish people to unite therein in service to Hashem. This unity would elicit Hashem to rest His Presence amongst them indefinitely. Since Hashem sought to establish a long-standing relationship with His people, He chose this moment to motivate Shlomo to dedicate all his efforts toward the structure’s purpose. He warned Shlomo that his impressive edifice would serve as a home for Hashem’s Presence only if the Jewish people desired to unite with Him. At that point, Hashem declared Shlomo as the builder of the Mikdash and not its skilled craftsmen, charging him with the role of infusing the internal structure with devotion and sanctity, similar to the erection of the Tabernacle. After Shlomo received this charge, he immediately focused on the project’s Divine dimension and dedicated himself to every facet of its construction. Apparently, Shlomo intended to create, through his dedication, a long-standing relationship between Hashem and His people.
Although certain factors interfered with Shlomo’s noble goal, his efforts were realized to a great degree. The first Bais Hamikdash, unlike the second one, merited Hashem’s consistent, intense Presence for four hundred and ten years. The extent of that intensity is best expressed through the Vilna Gaon’s classic reflection. He is quoted as saying that although he could comprehend to some degree the spiritual capacity of the pious giants of previous generations, and even had a trace of understanding of the Tanaic era, he could not fathom the spiritual level of the ordinary Jew who merited to enter the Bais Hamikdash and stand in Hashem’s Presence. How could one possibly return to mundane, physical life after that experience? The Gaon apparently meant that the mere stance of a Jewish person in Hashem’s Presence must have temporarily transformed him into a semi-spiritual being (developed from Bais Kodsheinu v’Sifarteinu).
The Potential Sanctity of Our Sanctuaries
The above lesson about Sanctuary construction and Hashem’s Divine Presence applies even to our present Bais Haknesses. Rav Chaim of Volozhin expressed the potential sanctity of our Bais Haknesses with a vivid illustration. Imagine what would result from the sacred thoughts of a woodchopper. What would happen if he dedicated the wood he was chopping specifically for the handle of the axe that would cut the wood for the interior walls of a Bais Haknesses? In other words, what would result from dedicating every detail of construction of our present-day Sanctuary toward housing Hashem’s Presence within its walls? Rav Chaim answered that the degree of Hashem’s Presence would be so intense that it would not be possible for those inside to engage in idle chatter.
The halachic rationale for these words is based on Chazal’s profound statement that the Divine Presence rests even within our miniature Sanctuaries (Mishnah Berurah 151:1). The Shulchan Aruch sternly warns against engaging in frivolity and even forbids unnecessary conversation within the walls of our Bais Haknesses. The Chafetz Chaim explains that when one enters a Bais Haknesses, one enters the palace of Hashem and is actually standing in the Divine Presence (based on Mishnah Berurah 151:2).
Accordingly, Rav Chaim revealed the incredible potential of our present-day Bais Haknesses. If we would dedicate every detail of its construction for Hashem’s sake, it would yield untold levels of sanctity. Although interior design contributes to the majestic sense of our Bais Haknesses, its ultimate endurance and spiritual capacity does not stem from its furnishings. The sole factor that establishes its sanctity is the focus of those who enter its doors and their appreciation of their privilege of uniting with the Divine Presence in His palace. If we would follow Hashem’s charge to Shlomo and totally dedicate our miniature Sanctuary as a palace for Hashem, it would merit a strong degree of sanctity and forever remain His house of worship.
Although we cannot fulfill the original construction conditions, we can at least do our part to preserve the sanctity of our Bais Haknesses. Hashem always seeks to intensify His Presence among His people. Even our Bais Haknesses can facilitate that goal when we conduct ourselves within its walls with true respect and reverence. If we would pause briefly before entering and consider that we are entering the Palace of Hashem, we might sense, on some level, the Presence that resides therein.
May we soon merit Hashem’s return to His people and be privileged to stand in His Presence forever.