Weekly Torah Portion

One system of Jewish learning which is built upon the idea of multiple layers of interpretation is called Pardes, an acronym for four levels of understanding text:

Every verse, story and mitzvah in the Torah can and should be understood according to all these levels. Great insights are revealed when employing this system of learning in a consistent manner.

The portion begins with Moses gathering all of Israel together after descending from Mt. Sinai with the second tablets. His first words are to instruct them once again to observe and keep the Shabbat. The entire rest of the portion deals with the construction of the Tabernacle. The obvious question is why does Moses have to remind them to keep the Shabbat again when the rest of the portion deals exclusively with the Tabernacle.

The pshat, the simple understanding, is that this reminder is needed here in order that people will not think that the construction of the Tabernacle is so important that is supersedes Shabbat. Since the Tabernacle was for the purpose of creating a space for the Divine Presence to rest and was to serve as the primary meeting place between God and the Jewish people, there was reason to think that such a lofty enterprise would in fact supersede Shabbat. Therefore the Torah instructs us that even such a lofty endeavor does not surpass the Shabbat.

The remez, the alluded to meaning, is revealed in the juxtaposition of the laws of Shabbat and the instructions for building the Tabernacle. The Sages understood that this juxtaposition which comes in other places in the Torah as well, is for the purpose of learning the very definition of the types of work forbidden on Shabbat from those creative works done to build the Tabernacle. The Sages identified 39 cardinal categories of work needed to construct the Tabernacle and it was those same 39 categories of work that define forbidden work on Shabbat.

The drush, or allegorical/metaphorical meaning of the juxtaposition of Shabbat and the Tabernacle is understood in the realm of creating holy time and holy space. Shabbat manifests the transformation of “ordinary” time into holy time and the Tabernacle represents the creation of holy space, where a more concentrated presence of God is felt in a particular physical place. God in truth fills all time and space, yet Shabbat and the construction of the Tabernacle teaches us how to take “ordinary” time and space and create a proper vessel for God to infuse it with a higher perception of Divinity.

This wisdom in terms of space is not contained to just the Tabernacle or the holy Temple in Jerusalem. The Beit Kenneset today is called a mikdash ma’at, a microcosm of the holy Temple and the Beit Midrash, the house of learning, contains a special sanctity as well. Every Jewish home contains the possibility of attaining a level of holy space when related to in that manner and filled its with mezzuzot, holy books and Jewish ritual articles and art. Even more importantly the home becomes holy space when words of Torah and the observance of mitzvot fill the air. Most important is when shalom bayit, peace in the home, pervades the atmosphere of the home making it a fitting place for the Divine Presence to dwell.

Just as the body is home to the soul, but can choose to be either a distant and cold host, or a welcoming and suitable one, the body can also choose to become or not a fitting vessel for God’s Presence. The soul itself is a “portion of God Above,” yet also can choose to keep the spark of God animating it as just that, a small insignificant spark, or it can choose to ignite that spark until it becomes a flaming torch.

Shabbat transforms “ordinary” time into holy time through plugging into the inherent holiness of the Shabbat initially made holy by God in the beginning of creation. This holiness exists independent of our actions and unless we tune into this dimension of holiness it could go completely unnoticed. All of time in potential can reveal the holiness of God present within it, yet Shabbat has been chosen by God as the most auspicious day to feel the holiness in time.

The sod, the secret understanding of the juxtaposition of Shabbat and the Tabernacle lies in the ultimate unity of time and space, as revealed in a scientific manner by Einstein. Until one hundred years ago it was thought that time and space were not related, yet we now understand that they are intrinsically woven together. This understanding was actually revealed long ago in the Sefer Yetzirah where all reality was explained to consist of “world” (the three dimensions of space), “year” (the dimension of time) and “soul” (consciousness). Only now is science coming to an understanding of the impact of consciousness on reality.

The observance of Shabbat and the construction of the Tabernacle both entail a conscious choice. It is the choice itself that allows us the ability to transform “ordinary” space and time into something holy. By doing this we actually connect all three aspects of reality – space, time and soul consciousness – which then reveals the Divine aspects present at all times in all these dimensions.

This Divine unity of reality is especially tangible on Shabbat when the home is mystically transformed into holy space, time is transformed into a stream of holiness and the soul experiences its spiritual Divine source. We are taught that the ultimate union of all these three dimensions actually occurs on Yom Kippur, the holiest day of the year, when the High Priest, who represents the holiest person, would enter the Holy of Holies, the holiest space.

Yom Kippur is called Shabbat Shabbaton, alluding to its containing the very essence of Shabbat. The home and Beit Kenneset, especially on Shabbat, represent the holy Temple and each and every Jew, now that there is no longer a priestly class performing the service in the Temple, has become the embodiment of the High Priest. Therefore Shabbat, like Yom Kippur, unifies the very essence of holiness on all levels and in all dimensions.

We see the role of Divine choice as being crucial in understanding the very nature of holiness at all three levels of reality – space, time and soul. It was God who chose the Shabbat to be holy time in the creation: “And the heavens and the earth were finished and all their host. And God completed His work which He had done and rested on the seventh day from all His work He had done, and God blessed the seventh day and sanctified it… (Genesis 2:1-3).

The holiness of the land of Israel and especially Jerusalem and the Temple Mount all entail God choosing these specific places as ones of distinct holiness. The first time God speaks to Abraham he tells him to “go to the land I will show you” (Genesis 12:1). God chose Abraham, Isaac and Jacob and revealed Himself to them in order that they would bring the Jewish people into being. Later at Sinai once again God chooses the Jewish people to be “a nation of priests and a holy nation” (Exodus 19:6).

Just as God’s choice invests time, space and soul with additional levels of holiness, so too our choosing has the power to reveal within ordinary space, time and soul their full potential for holiness. The more we develop our Divine state of consciousness the farther we can go in experiencing the inherent levels of holiness infused within space, time and soul. The closer we come to the Messianic era the more these levels of holiness will be revealed for individuals, communities, the Jewish people and the world.

In the future Messianic era we are taught that time will be “all Shabbat” and that the holiness of Israel will spread to the entire world. Human consciousness will be infused with continual revelation of God as it says: “and the knowledge of God will fill the world like the waters cover the sea” (Isaiah 56:7).