Any mature understanding of the Torah requires simultaneously reading both for literal meaning and for metaphor. Perhaps no other topic requires this as much as does the Mishkan, the proto-Temple in the desert, a physical structure in which we are to carry out most of our ritual practices as well as (and primarily) a place for God to dwell (V-Shachanti B-Tocham). This ability to read the metaphor along with the pshat was pointed out to me by a friend and colleague, Rabbi Shimon Benzaquen in Seattle, who explained that the ability to balance halachic observance with social balance comes from the weekly reading of Shir HaShirim, The Song Of Songs, on the surface a rather explicit secular love poem. For it to even have a place in our religious tradition, it must (and does) have a deeper meaning, the intimate relationship between God and Man and between the Creator of the Universe and The Jewish People. (Similarly, the Song Eishet Chayil on Friday evenings before Kiddush, too often consigned as a token thank you to the wife who prepared the meal–it too is a description of the complex relationship of giving and receiving between HaKadosh Baruch Hu and Yisrael).

The Meor Eynayim draws many parallels between the absence of the Mishkan, which will manifest itself in the future, b’Ezrat Hashem, as the rebuilt Temple in Jerusalem, and the absence of Da’at, wisdom, as personified by Moshe (Moses) from this world. As he explains, building the Mishkan brought, for the first time in human history (at least since Edenic times we really have no grasp of or understanding of), a full manifestation of Da’at in this world. For the short time it stood, we operated (at least the spiritual aspects of our national existence and personal spirituality), in the most effective way possible truly bringing light to the world.

It was, possibly, the only time (including the eras of the two Holy Temples in Jerusalem) where universal peace was at least potentially possible, creating a world where each people and each person received exactly, and in exact measure, what he or she needed to live to their fullest potential.

(There are a number of easily available rabbinic resources discussing both the vessels of the Temple and its construction–I’ll refer you to the commentaries of the Malbim (Meir Leibush ben Yehiel Michael, 1809-1979) and also the Mishakanot Elyon by the Ramchal (Rabbi Moshe Chaim Luzatto) 1707 – 1746), both in ancient times and in the future.)

It’s hard to judge it merely coincidental that we have been reading these parshiot which discuss the Mishkan in these weeks, both in the context of the current defensive war we are fighting against Hamas and other jihadists, and in the context of Israel’s future, the ingathering of exiled Jews throughout the planet, and the specific proximity to Ramadan, which, although it started as a religious fast/feast period of meditation and prayer, has evolved, especially in the last several years as a time for intifada, religiously-driven attacks especially against Israel. Once again, we anticipate (although pray against) a month of unspeakable violence and cruelty focused on the El Aksa Mosque.

Just imagine if Temple Mount once again hosted the Bet HaMikdash, manifesting the wisdom of Moshe radiating to the entire world (Bet Tefillah L’Kol HaAmim–A House of Prayer To All Nations). That it were to fulfill its holy function to unify all mankind in love and holiness rather than a particularist, exclusivist and violent nightmare.

The Meor Aynayim emphasizes the close textural connection between erecting the Mikshkan and observing Shabbat. He also connects the building of the Mishkan to our job in this world of completing and perfecting the world and of complete, in-depth immersion in Shabbat preparations as literally building the Mishkan as our proper Work for the weekday, which we weekly complete, bringing and re-bringing the Mishkan into physical and permanent manifestation

May this upcoming month, Adar II, in which we will celebrate Purim, refocus and rededicate us all to building, together, this ideal House Of  Prayer, which will redeem the entire world, heralding, indeed, the new dawn, Ayelet HaShachar.

May the entire world enjoy only Brachot, Blessings.