Covering the Actual Definition of the Mishkan

Parshat Terumah

by Rabbi Avi Billet

What was the Mishkan?

While we typically translate the word as either a “dwelling place” for God’s presence or as “the Tabernacle,” the Torah actually defines for us quite specifically what the Mishkan was – curtains!

Similar to how “the Menorah” actually refers to the center of the candelabra, and the branches are called “kanei HaMenorah,” one portion of an edifice can ultimately give the edifice its name. (Think “Staples.”) (see 25:31-32)

The first proof to the idea that the Mishkan is defined by its curtains (the ones which serve as the draped-over ceiling/lowest roof layer) is “Make the Mishkan out of ten large tapestries consisting of twined linen, and sky-blue, dark red, and crimson [wool], with a pattern of cherubs woven into them.” (26:1)

The second proof is from verses 26:15,18, when we are told “Make upright beams for the Mishkan out of acacia wood.” Aside from being the walls of the structure, the beams’ purpose is to hold up the curtains which comprise the roof.

A third proof is in 36:13 as we watch the tapestries being sewn together to form two larger curtains, and the Torah describes the linking of the two curtains – “Fifty gold fasteners were made to attach [the sets of] tapestries together, and thus the Mishkan was one (unified).”

This is not to deny that the Tabernacle is referred to as the Mishkan many times over! But it is to note that the definition of the Mishkan, what makes or breaks the structure, is its covering.

There are many directions in which we could go from here. We could say that like the Mishkan, every Jew is mostly defined as a Jew based on his/her coverings. Are we modestly dressed? Do we wear the requisite head coverings proudly, unabashedly?

We could say that like the Mishkan’s cover, whose beauty was only seen by those who entered the Mishkan, the beauty of Judaism is most apparent to those who are on the inside.

We could say that just as a roofless house is useless as a house, a Mishkan without its version of a roof can simply not function as a Mishkan. How can God’s Divine Presence dwell within an edifice that is not enclosed? While this is not necessarily a recommendation for being insular, it does serve as a reminder that the Jewish people need to have our own house in order before we can worry about what others think about us, or how we are to be perceived in the larger society. 

Of course we welcome friendship, tolerance, acceptance. But we have to recall that the fancy cover for the Mishkan was covered by another cover, a drapery of dark goat skins, reminding us that humility is the key ingredient in coming before God. Just as God wanted His house cover to be covered to not draw attention to the flashiness of its color and design, we must remember that any kind of drawing of attention, whether due or especially undue, is not our goal – unless the attention is aimed at being “Mekadesh Shem Shamayim” (sanctifying the name of Heaven). 

May we merit to have God’s presence dwell in our midst. And may we allow the curtain covering to remind us of what the Mishkan really was – a covering that created the opportunity for God’s presence to be among the people.