Where East Meets West
The instructions for the building of the Mishkan commence with the
Aron and the Kaporet located in the Kodesh HaKodashim, immediately followed by
the Shulchan and the Menorah situated in the Kodesh.[1] When
we compare the Aron and Kaporet on the one hand, with the Shulchan and the
Menorah on the other, some striking symmetries emerge.
The Aron is a gold-plated wooden structure whilst the Kaporet
covering is of pure gold. Though the Aron and the Kaporet together comprise a functional unit, it is clear the Kaporet is also a distinct entity with independent
significance as the place from which God's voice emanated.[2]
A similar relationship exists between the Shulchan and the
Menorah. The Shulchan was gold-plated whilst the Menorah was pure gold. Though
these were clearly separate structures, they are also interrelated. The basic
representation of the Menorah together with the Shulchan is that of a lampstand
providing light to a dining table.[3] Since
the Menorah services the Shulchan, the instruction for the Shulchan precedes
that of the Menorah, just as the Aron precedes the Kaporet.
From a textual perspective too, the position of the Shulchan is
specifically referenced to that of the Menorah (נֹכַח)
which is suggestive of a relationship
beyond incidental proximity:
וְשַׂמְתָּ אֶת־הַשֻּׁלְחָן מִחוּץ לַפָּרֹכֶת וְאֶת־הַמְּנֹרָה
נֹכַח הַשֻּׁלְחָן עַל צֶלַע הַמִּשְׁכָּן תֵּימָנָה וְהַשֻּׁלְחָן
תִּתֵּן עַל־צֶלַע צָפוֹן׃ (שמות כו:לה)
Chazal were sensitive to this locution and derived that the
incense altar, stationed between the Shulchan on the north and the Menorah on
the south, must be drawn back a little so that it doesn't separate between the
two.[4]
It is also noteworthy that throughout the Torah, discussion of the Shulchan is
always adjoined to the Menorah. Even the details of the Lechem HaPanim which
are provided only much later at the end of Vayikra (5:5-9), are placed
alongside the instructions for preparing the Menorah. Finally, though not
exclusive to these furnishings, both the Menorah and Shulchan contain a 'Tamid'
element – the 'Ner Tamid' in the case of the Menorah, and the 'Lechem Tamid' in
the case of the Shulchan.[5]
In summary, both the Kodesh and the Kodesh HaKodashim contain a
gold-plated wooden structure (Shulchan/Aron), holding an item of key
significance (Lechem HaPanim/Luchot), serviced by an overarching
quasi-independent golden structure (Menorah/Kaporet). Now we will consider each
of these elements in closer detail.
1) Shulchan v Aron
The instruction for building the Shulchan closely follows the
structure of the Aron. This in true in terms of both the main structural
features and the specific language, as the table below demonstrates:
|
|
Shulchan (25:10-16) |
Aron (25:23-29) |
|
Interior made from acacia wood; similar measurements |
וְעָשִׂיתָ שֻׁלְחָן עֲצֵי שִׁטִּים
אַמָּתַיִם אָרְכּוֹ וְאַמָּה רָחְבּוֹ וְאַמָּה וָחֵצִי קֹמָתוֹ׃ |
וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים
אַמָּתַיִם וָחֵצִי אָרְכּוֹ וְאַמָּה וָחֵצִי רָחְבּוֹ וְאַמָּה וָחֵצִי
קֹמָתוֹ׃ |
|
Covered in gold with golden frame |
וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר וְעָשִׂיתָ לּוֹ זֵר זָהָב
סָבִיב׃ וְעָשִׂיתָ לּוֹ מִסְגֶּרֶת טֹפַח סָבִיב וְעָשִׂיתָ זֵר־זָהָב
לְמִסְגַּרְתּוֹ סָבִיב׃ |
וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ
תְּצַפֶּנּוּ וְעָשִׂיתָ עָלָיו זֵר זָהָב סָבִיב׃ |
|
Four rings / four legs? (see Ibn Ezra פעמותיו=legs) |
וְעָשִׂיתָ לּוֹ אַרְבַּע טַבְּעֹת זָהָב וְנָתַתָּ
אֶת־הַטַּבָּעֹת עַל אַרְבַּע הַפֵּאֹת אֲשֶׁר לְאַרְבַּע רַגְלָיו׃ |
וְיָצַקְתָּ לּוֹ אַרְבַּע טַבְּעֹת זָהָב
וְנָתַתָּה עַל אַרְבַּע פַּעֲמֹתָיו וּשְׁתֵּי טַבָּעֹת עַל־צַלְעוֹ
הָאֶחָת וּשְׁתֵּי טַבָּעֹת עַל־צַלְעוֹ הַשֵּׁנִית׃ |
|
Poles inserted into the rings to enable transport[6] |
לְעֻמַּת הַמִּסְגֶּרֶת תִּהְיֶיןָ הַטַּבָּעֹת לְבָתִּים
לְבַדִּים לָשֵׂאת אֶת־הַשֻּׁלְחָן׃ וְעָשִׂיתָ אֶת־הַבַּדִּים עֲצֵי
שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב וְנִשָּׂא־בָם אֶת־הַשֻּׁלְחָן׃ |
וְהֵבֵאתָ אֶת־הַבַּדִּים בַּטַּבָּעֹת עַל צַלְעֹת
הָאָרֹן לָשֵׂאת אֶת־הָאָרֹן בָּהֶם׃ בְּטַבְּעֹת הָאָרֹן יִהְיוּ
הַבַּדִּים לֹא יָסֻרוּ מִמֶּנּוּ׃ |
|
Description of contents |
וְנָתַתָּ עַל־הַשֻּׁלְחָן לֶחֶם
פָּנִים לְפָנַי תָּמִיד׃ |
וְנָתַתָּ אֶל־הָאָרֹן אֵת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ׃ |
2) Menorah v Kaporet
The Menorah and the Kaporet also contain commonalities. Unlike the
Aron and the Shulchan, they are fashioned out of pure gold and do not have
rings and poles attached for transport purposes.[7] Furthermore,
unlike the Aron and the Shulchan, no measurements are provided for either the
Menorah or the Kaporet (other than the base of the Kaporet to ensure it fits on
the Aron).
Most significantly, the basic design concept of the Menorah and
the Kaporet are remarkably similar. Both have intricate symmetrical features on
the sides which surround a central point of focus.[8] In
the case of the Menorah the description is of 'three branches from one side and
three from the other side' (25:32) and in the case of the Kaporet it is 'one
Keruv at one end and one Keruv at the other end' (25:19).
The use of the same word פני (face) in both contexts further reinforces the connection between them. The
Keruvim are described as facing toward each other, whilst various commentators
suggest that their actual faces were turned downwards towards the Kaporet:[9]
וְהָיוּ הַכְּרֻבִים פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה סֹכְכִים
בְּכַנְפֵיהֶם עַל־הַכַּפֹּרֶת וּפְנֵיהֶם אִישׁ אֶל־אָחִיו אֶל־הַכַּפֹּרֶת
יִהְיוּ פְּנֵי הַכְּרֻבִים (שמות כה:כב)
A similar debate surfaces in relation to the direction of the
lights of the Menorah. Traditionally, it is understood that the lights were
directed towards the middle based on the following verse: [10]
דַּבֵּר אֶל־אַהֲרֹן וְאָמַרְתָּ אֵלָיו בְּהַעֲלֹתְךָ
אֶת־הַנֵּרֹת אֶל־מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת
הַנֵּרוֹת (במדבר ח:ב)
Yet the Rashbam and the Bekhor Shor understood the
requirement was for the lights of the Menorah to tilt forwards towards the
Shulchan (the Kodesh HaKodashim was in the west and the length of the Menorah
ran from east to west such that it was 'facing' the Shulchan in the north).[11] If
the lights of the Menorah were indeed directed towards the Shulchan, then this
correlates with the view that the faces of the Keruvim were directed down
towards the Aron.
3) Lechem v Luchot[12]
If the Aron corresponds to the Shulchan and the Kaporet to the
Menorah, then it follows that the Luchot stored in the Aron somehow
relate to the Lechem HaPanim placed on the Shulchan.
Aside from the linguistic similarity of Lechem and Luchot (perhaps
with a common etymology[13]),
both are referred to in terms of Berit. The Luchot are referred to on
several occasions as the Luchot HaBerit, and similarly with respect to the
Lechem HaPanim:
בְּיוֹם הַשַּׁבָּת בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ לִפְנֵי ה'
תָּמִיד מֵאֵת בְּנֵי־יִשְׂרָאֵל בְּרִית עוֹלָם (ויקרא כד:ח)
The very fact that the Lechem HaPanim was brought on Shabbat
reinforces the covenantal connection as Shabbat is repeatedly referred to in
terms of Berit:
וְשָׁמְרוּ בְנֵי־יִשְׂרָאֵל אֶת־הַשַּׁבָּת לַעֲשׂוֹת
אֶת־הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם (שמות לא:טז)
Structurally there is also a similarity as both the Lechem Hapanim
and the Luchot consist of two sets of six. With the Lechem HaPanim this is
obvious as the twelve loaves were arranged on two stands each holding six
loaves. With respect to the Luchot, R. Yoel Bin Nun has convincingly argued
that alongside the classic structure of ten commandments split into two sets of five, there is also a prominent six-six division. This is based on the
observation that there are exactly twelve negative instructions (‘do not..’),
six of which relate to man and God (presumably on one tablet), and six of which
relate to man and his fellow man (presumably on the second tablet). Without
referring to the fundamental connection we are trying to establish, he notes
the Lechem HaPanim as one of the precedents for a 2x6 division.[14]
Displaying the Lechem and concealing the Luchot
As mentioned above, the Kaporet covers the Aron whilst the Menorah
lights up the Shulchan. But herein also lies a key difference. The Aron
together with the Kaporet conceals the Luchot whilst the Shulchan, with the help
of the light of the Menorah, displays the Lechem (aptly translated
as 'showbread').[15]
The capacity of the Keruvim to guard against access is familiar to
us from the story of Gan Eden:
וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן
אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ
הַחַיִּים׃ (בראשית ג:כד)
The Keruvim woven into the fabric of the partition had a similar
function of symbolically guarding the access to the Kodesh HaKodashim which
contained the Aron (Ex. 26:1). The Keruvim on top of the Aron should therefore
be understood in a similar vein as guarding the Luchot, the metaphorical ‘tree
of life’.[16]
What is the meaning of the Shulchan displaying the Lechem, whilst the Aron conceals the Luchot?
Two forms of religious experience
The Mishkan is designed as a house with two rooms, a reception
room where guests are welcomed and present themselves, and a more intimate,
restricted private chamber. In the former there is scope for human
participation, whilst in the latter man can only stand in awe before God’s presence (under the cover of the Ketoret cloud).[17]
This key difference between the Kodesh and the Kodesh HaKodashim
is also reflected in the difference in the nature of the Lechem and the Luchot.
The Luchot were the handiwork of God and contain His word:
וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב
אֱלֹהִים הוּא חָרוּת עַל־הַלֻּחֹת (שמות לב:טז)
Bread on the other hand represents the handiwork of man and his
harnessing of the forces of nature. Whilst the primordial snake eats the 'dust
of the ground', man eats 'bread by the sweat of his brow' (Gen 3:19).
Agriculture and food preparation are indeed unique human traits which exemplify
man's ability to control nature, and bread in particular is recognised as a key
milestone in the development of civilisation.[18]
The outer sanctuary of the Kodesh is lit up and man is invited to
deploy his creative faculties and present his bread. The Lechem HaPanim was in
fact renowned for its artistic intricacy as evidenced by the controversy
surrounding the family of Garmu that kept the production process a closely
guarded secret (see TB Yomah 38a). The bread is brought on the Shabbat day
reflecting man's acknowledgement of the source of his creative prowess, yet it
is a form of service in which man is allowed self-expression.
But the Kodesh HaKodashim reflects an altogether different
environment and spiritual experience. In place of illumination there is a cloud
which conceals. God speaks from between the Keruvim and man is passive and
subdued.[19] In
the presence of God, man retreats and is existentially challenged.
The different compartments reflect the experience of Mt. Sinai
where the elders and the Kohanim could approach from a distance, but only Moshe
could enter the cloud on top of the mountain to commune with God. The Kodesh
HaKodashim, which acts both as a repository for the historical word of God (via
the Aron which housed the Luchot) as well as a vehicle for ongoing
communication (via the Keruvim), is thus the primary domain of Moshe. Moshe was
the one to enter the cloud on top of Mt. Sinai to receive the word of God and
it is Moshe who hears God’s voice emanating from ‘between’ the Keruvim:
וּבְבֹא מֹשֶׁה אֶל־אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ וַיִּשְׁמַע
אֶת־הַקּוֹל מִדַּבֵּר אֵלָיו מֵעַל הַכַּפֹּרֶת אֲשֶׁר עַל־אֲרֹן הָעֵדֻת מִבֵּין
שְׁנֵי הַכְּרֻבִים וַיְדַבֵּר אֵלָיו (במדבר ז:פט)
Whilst the Kohen Gadol could enter the Kodesh HaKodasim once a
year under specified conditions, Moshe enjoyed unfettered access. [20] The
Kodesh, in contrast, is the domain of the Kohanim led by Aharon, who integrate
their human ingenuity into the active service of God.
A final observation which bears out this distinction. The above verse describing Moshe as entering
the Kodesh HaKodashim to listen to God's voice which seems to be a fitting
climax to the inauguration of the Mishkan. To our surprise however, the verse
is immediately followed by the instruction for Aharon to light the Menorah
(Num. 8:1-4). These instructions
interrupt the narrative and seem redundant as they have already been taught
twice before (Ex. 27:20-21, Lev. 24:1-4).
It seems that
grouping the passage of the Menorah with that of the Keruvim alludes to their
interrelationship which encapsulates the dual function of the Mishkan. Man
reaches out to God and partners with Him on the one side of the curtain; on the other side, man is in state of submission and may only be a recipient of the ineffable word of God. [21]
[1] The
instructions concerning the incense altar only appear after the details of
the inauguration procedure and daily Tamid offering. Whatever the reason for
this deferral (worthy of separate discussion), this justifies its exclusion
from the ensuing discussion.
[2] The
Rambam (Sefer Hamitzvot, Aseh 20) was of the view that the building of the
individual furnishings are included in the overarching Mitzvah to build a
Mishkan/Mikdash. The Ramban (glosses to Aseh 33) argues that the instructions
for at least some of the furnishings should be counted as independent Mitzvot.
Interestingly, he suggests the Aron and the Kaporet comprise one Mitzvah, and
the building of the Menorah and the Shulchan are an integral part of the Mitzvah of the
Lechem HaPanim.
[3] See
Rashbam 25:31
[4] TB
Yoma 33b
[5] There
is a Tannaitic debate whether the 'Tamid' requirement for the Lechem HaPanim
implies that the Shulchan must permanently have bread on it and cannot be left
empty for any amount of time (see TB Menachot 99b) or whether it implies
regularity. In the context of the Menorah, the Tamid reference evidently refers
to the latter as the Menorah had to be re-lit daily (though see Tosfot Chagigah
26b, Ramban Ex. 27:20).
[6] With
respect to the Shulchan the poles were only attached as required for transfer,
whereas in the case of the Aron the poles remained attached at all times.
[7] The famous Arch of Titus depicts Roman soldiers carrying the Menorah on a
litter. In the wilderness, the people were instructed to wrap it in Techelet,
place it in Tachash skin, and suspend it on a pole (see Num. 4:10).
[8] The
central shaft of the Menorah comprised the main part of the structure (see
25:31-32) with the six surrounding branches being ancillary to it. With respect
to the Keruvim, God’s voice emanated from the space between the Keruvim.
[9] This
is consistent with the view of Bekhor Shor, Ibn Ezra and Shadal.
[10] Aside
from Moshe there is no report of any prophet hearing God's word from the
Kaporet.
[11] See
Rashbam and Bekhor Shor (25:37). This is contrary to the view that the Menorah
was positioned parallel to the Parochet (TB Menachot 98b)
[12] For
further on the Lechem/Luchot connection see article here by
R. Chovav Yechieli. He also connects the Lechem HaPanim with the double portion
of Manna.
[13] Apparently Malawah (the Yemenite flatbread) is derived from Lauh in
Arabic which is a cognate of Luach, owing to the flat shape of the bread
resembling a tablet or board - see here.
[14] הרב יואל בן-נון, "עשרת הדיברות – שנים עשר הלאווין",
(תשורה לעמוס, 290-271)
[15] The
precise meaning of Lechem ‘HaPanim’ is unclear. Ibn Ezra understood it as
connected to the fact that it was placed ‘before’ God, based on the continuation
of the verse: לחם הפנים לפני תמיד.
This is consistent with the meaning Ibn Ezra attributes to it in the Piyut of Ki Eshmera Shabbat: בו לערוך לחם פנים בפניו
[16] This
seems preferable to Cassuto's suggestion that they faced downwards to avoid
looking directly at the Shekhinah (Cassuto, 1951, p.233).
[17]
The only service performed there was the purification procedure of Yom Kippur
which required the ‘smokescreen’ of the Ketoret.
[18] As
to whether the bread of the Lechem HaPanim was leavened or unleavened, and
further discussion on the symbolism of the Lechem HaPanim, see post here.
[19] The
atmosphere of submission which pervades the Kodesh HaKodashim also explains why
the high priest was only allowed to enter in white linen garments, rather than
the eight garments worn for ‘honour and adornment’.
[20] See
Torat Kohanim and Ramban (Lev. 16:2).
[21] Also
noteworthy in this respect is that the cover of the Mishkan was sewn together
in two paired sets and fastened together by golden clasps. The two sets,
respectively covering the opposing sides of the Mishkan, met exactly above the
Parochet:
וְעָשִׂיתָ חֲמִשִּׁים קַרְסֵי זָהָב וְחִבַּרְתָּ אֶת־הַיְרִיעֹת
אִשָּׁה אֶל־אֲחֹתָהּ בַּקְּרָסִים וְהָיָה הַמִּשְׁכָּן אֶחָד (שמות
כו:ו)
We might suggest that this meeting of east and west symoblises the fundamental unity of the two paradoxical dimensions of the Mishkan.
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