 Symbols play a crucial role in self and group identification and affect almost everything we do. Be it roses or a diamond ring, symbols can speak louder than actions (not to mention words). Not understanding the symbolic meaning behind many a gesture can lead to embarrassment and friction.
If symbolism plays a major role in our personal lives, in the life of nations symbols can have life and death effect. This is why burning the flag of one's country will often land one in jail (if not worse). Rav Solveitchick explained that the modern day flag of Israel - which has no inherent religious meaning - is infused with special sanctity. Basing himself on the halacha that a murdered Jew is to buried in his blood stained clothing, the many who have died giving up their lives so that the nation of Israel can exist, have imbued the flag with kedusha .
Nowhere is symbolism more pronounced in Jewish thought than in the explanations relating to the mishkan . Coming on the heels of the multi layered and powerful stories of Breisheet , the harsh reality of Egypt and the grandeur of Sinai we are suddenly faced with parsha after parsha detailing (and re-detailing) the minutiae relating to every fine detail of the mishkan . How high, wide and long, the colour scheme, the materials, the sewing, the coverings; the list goes on and on with its detailed descriptions, details which many find, shall we say, less exciting than the confrontations between Moshe and Pharoah. Our commentaries recognizing the "dryness" of the Divine text, searched and found so much in these details that is rich and uplifting. Be it the portability of Torah (the poles in the Aron ) the inherent values of all knowledge (the menorah) or the crown of the kehuna (the mizbeach ) the symbolism is deep in meaning and reflects penetrating insight.
However in the end these symbols are for the most part speculative in nature. The entire genre of taamei hamitzvoth , giving reasons for mitzvoth, -which for many is so crucial in their acceptance of mitzvoth - also reflects speculative theories, man being unable to fathom the depths of the divine will. Thus there were many who opposed this entire field, urging that we look no further than 'G-d said so' - a pretty good reason we must admit - fearing both mistaken reasons and using these speculative approaches to legitimatize the supposed non-relevance of mitzvoth. Nevertheless Jewish history has accepted the speculative search for meaning behind the mitzvoth, while at the same time acknowledging that fundamental truth of the counter claim that we follow mitzvoth because the Creator has commanded so.
Therefore in approaching the mitzvah to construct a miskhan , we first and foremost acknowledge the importance of details. While general concepts and ideas are important and give much meaning, Judaism and Jewish law in particular is at its core very detailed oriented. This should come as no surprise. While successful organizations may have fancy marketing campaigns and memorable slogans their success is predicated on attention to detail; on taking care of the little things so that they remain little and behind the scenes. The essence of the mishkan is that details count - even small little ones.
When building a fancy home one spends countless hours to make sure each and every little detail is just right - get the details wrong and the whole feel of the home changes. Building a home in which the presence of G-d is most manifest requires much more. Unfortunately it appears to me that many of our mikdashei me'at , miniature temples (synagogues) do not reflect this emphasis on fine details leaving them less beautiful and majestic. Despite our relative wealth our synagogues by and large (especially if I may say Orthodox ones) do not match the beauty of those built by much poorer European communities in the middle ages. As we read the Parhsiot Hamishkan let us dedicate ourselves to worshipping G-d with the finest of details. Shabbat Shalom!
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