Yehuda
Kiehl, in the introduction to his commentary on Genesis [Da’at Mikra]
presents a most insightful analysis which sees the concept of the Tabernacle as
if a golden thread which is woven into the fabric of Israel’s history, and even
earlier, to Man’s first domicile on earth, the Garden of Eden.
Kiehl
quotes Rabbi Shimshon Raphael Hirsch’s comment that the Tabernacle is “a mobile
Sinai.” Just as at Mount Sinai there were two distinct areas of sanctity, and
the second more stringent than the first (only Moses was permitted to ascend
the heights of Mount Sinai), so too the Tabernacle/Temple was divided into the
holy and holy of holies. Additionally, just as Moses ascended into the “thick
cloud” [Exodus 19:9] which enveloped Mount Sinai, so too the high priest
entered the Holy of Holies on Yom Kippur in the “cloud of incense” [Leviticus
16:13].
Yet
the ideal of the Tabernacle/Temple is much more ancient than the revelation at
Sinai, and it is inherent within the creation of the world, since the very
existence of the world is dependent upon this ideal.
Our
Sages [Babylonian Talmud, Pesaḥim 54a, Nedarim 39b, as well as a
number of Midrashim] count the Temple and the Garden of Eden among seven
things created prior to the creation of the world. The Talmudic sage Reish
Lakish [Midrash Tanḥuma, Pekudei 40] notes that the Tabernacle is
also called a garden, yet it is dearer to the Almighty than is the Garden of
Eden, since the Tabernacle is called “My garden” [Song of Songs 5:1].
Just
as the cherubim guarded the “path to the tree of life” within the Garden of
Eden [Genesis 3:24], so too the cherubim protected the Ark of Covenant within
the Holy of Holies. Professor U. Cassuto suggested that the cherubim of the Tabernacle
served as a reminder of mankind’s home within the Garden of Eden prior to his
sin.
Kiehl
quotes our Sages’ understanding of the verse: “God took the man and placed him
in the Garden of Eden to work it (the Hebrew can also be translated “to serve
it”) and watch it” [Genesis 2:15] as referring to Divine service, the service
of sacrifices, a service which was transferred to the Tabernacle/Temple.
Rabbi
Yitzḥak Levi notes that there are two approaches. The first approach sees the Tabernacle/Temple
as a continuation of the existence of the Garden of Eden within the world. Just
as the Garden of Eden brought blessing to the world, so to the Temple is
intended to bring physical and spiritual blessing to the entire world, and in
this sense, the Temple indeed perpetuates the Garden of Eden for the People of
Israel and the entire world. The second approach sees the Temple as the
rectification of the sin of Eve and Adam within Eden. A number of contrasts between the Garden of
Eden and the Temple demonstrate this point: the mission of the cherubim when
God stationed them “east of Eden” [Genesis 3:24] was to prevent man from
inappropriate closeness to God, while in the Temple they represent the greatest
closeness to Him; Adam was clothed for the first time following his sin , while
the clothes of the High Priest are intended to convey “dignity and beauty”
[Exodus 28:2,40]; after sinning, Adam was unable to stand before the Divine
voice [Genesis 3:10], while in contrast, Moses entered the Tabernacle to hear
the call of the Divine voice.
There
is no contradiction between the two approaches, rather they are complementary.
The Temple indeed carries with it both the aspects of continuity of Eden and of
rectification of man’s sin. Ultimately, the parallel between the Temple and the
Garden of Eden conveys hope and optimism for the world’s return to its pristine
state of purity and completeness, with direct and unmediated closeness between
Israel and God, and a renewal of direct dialogue between man and his Creator.
Based
upon the above comments, Rabbi Hirsch’s comment that the Tabernacle is a
“rejuvenated temporary Eden” is easily understood.
No comments:
Post a Comment