Part Two: The Beit HaMikdash: What We’re Missing

By: Rav Reuven Taragin

Last week, we saw how Parashat Terumah describes the Mikdash as the place where Hashem’s Shechinah “resides” amongst the Jewish people. Yaakov Avinu related to this aspect when he awoke from his dream at the site of the Mikdash, and the Ramban elaborated upon it in his commentary to Sefer Shemot.

After Parashat Terumah details the building of the Mishkan as a recreation of how the Shechinahappeared on Har Sinai, Parashat Tetzaveh adds a second dimension: the avodah done in the Mishkan. No avodah was done on Har Sinai. In fact, the Torah emphasizes that the Kohanim were prohibited from even entering (Sh. 24:2). Parashat Tetzaveh establishes that the Kohanim are meant to perform the avodah in our Mishkan. In addition to describing the clothing of the Kohanim and the inauguration service, Parashat Tetzavehopens and closes with the consistent avodah the Kohanim performed in the Mishkan: the ner tamid (Sh. 27:20-21), Korban Tamid (28:38-42), and Ketores (Sh. 30:1-10). 

Because the Shechinah resides in the Mishkan and Beit HaMikdash, these locations also serve as places where we serve Hashem. And, like with our relationship with Hashem, the avodah must be both consistent and uninterrupted. The Kohanim regularly offer the Korban Tamid and Ketores, ensure the showbreads remain on the shulchan at all times, and light the Menorah to maintain a continuous stream of light.

The distinction also explains the different name Tetzaveh uses for the Sanctuary. While Parashat Terumah refers to it as the Mishkan, Tetzaveh calls the Sanctuary an Ohel Moed, a tent of meeting. Whereas Terumahdescribes the creation of a Mishkan for the Shechinah to reside, Parashat Tetzaveh depicts a sanctuary where we can encounter Hashem through our avodah.

Parashat Tzav (Vay: 6:2-6) adds that the Kohanim maintain a constant fire on the Mizbeach. Indeed, the Mizbeach is the center of our avodah. Korbanot are offered there throughout the day and consumed on it throughout the night. 

But the central Korban, which opens and closes the day, is the Korban Tamid. The end of Parashat Tetzaveh describes this Korban (Sh. 29:38-42) and connects Hashem’s continued appearance and communication with the Jewish people to the Korban and the Mizbeach (Sh. 29:42). In contrast to Parashat Terumah, which describes Hashem’s words as emanating from the Aron, Parashat Tetzaveh associates His words with the Mizbeach, upon which the Korban Tamid and other Korbanot are offered (Melechet HaMishkan 14:3). 

Indeed, Terumah and Tetzaveh focus on different vessels. Parashat Teruma mentions the Aron as the first vessel and makes no mention of either of the Mizbeachs. Parashat Tetzaveh, on the other hand, makes no mention of the Aron, but mentions both of the Mizbeachs and the consistent avodah done on each.

The Rambam builds off Parashat Tetzaveh and describes the Beit HaMikdash as a place meant to facilitate our avodah. Understandably, in his Sefer Hamitzvot, he defines its purpose through the two avodot that bookend the parashah: the ner tamid and the Korban Tamid (Sefer Hamitzvot LaRambam, Aseh 20). 

In his Mishneh Torah, the Rambam includes the laws governing the construction of the Mikdash in Sefer Avodah, and he focuses specifically on the Korbanot and the Mizbeach. The Rambam begins his presentation of the laws of the Beit HaMikdash by describing the mitzvah as building a Mikdash ready for the sacrificing of Korbanot (Hilchot Beit Habechira 1:1). Understandably, when he then lists the vessels, he mentions the Mizbeach first and, though he then lists the other vessels, he makes no mention of the Aron (Ibid. 1:6).

The Rambam (Ibid. 2:2) continues his discussion of the Mizbeach in the second perek, where he describes how the Mikdash was built around the specific site where the Mizbeach needed to stand, the place Dovid Hamelech purchased after seeing the heavenly angel there and where the first korbanot were offered by Adam, Kayin, Hevel, Noach, and, most importantly, Avraham Avinu.

The Beit HaMikdash was constructed at the site where Avraham demonstrated his willingness to sacrifice Yitzchak, as the Mikdash is intended to serve as the location for offerings modeled on Avraham’s devotion.

Avraham made this point when, after sacrificing the ram in place of Yitzchak, he named the place “Hashem Yireh” (Ber. 22:14). Rashi explains that his intention was that Hashem would choose this place for His Shechinah and to have korbanot offered here” (Rashi, Ibid).

Although the Beit HaMikdash primarily serves as the site of sacrificial service and other forms of avodah, it also functions as the spiritual center of worship worldwide. It is the focal point toward which we direct our avodah shebalev, our prayers (Ber. 30a).  

Shlomo Hamelech made this point in his prayer before the Mizbeach on the day he inaugurated the Beit HaMikdash. He requested that Hashem hear and answer the prayers of the Jewish people when they direct them toward the Beit HaMikdash (Mel I 8:22-53). Since the Mikdash is the site of our Divine service, our avodah shebalev can also be directed to Hashem through it.

Sadly, after the Churban, we can no longer perform the avodah in the Beit HaMikdash, and the gateway it provided for our prayers is now limited. Instead of praying through the Mikdash, we now pray for it to be rebuilt (Yerushalmi Ber. 35a).

Hashem completes His commandment to build the Mishkan in a third parashah, Parashat Ki Tisa. After Terumah describes the vessels and Tetzaveh the avodah, Ki Tisa adds the machatzit hashekel, the coin each Jew donated towards the Mishkan, both in that first year for its construction and in future years for its korbanot (Sh. 30:11-16).

The parashah explains that the contribution achieves kapparah, atonement for sins. Rashi explains that the korbanot bought with the donations achieve the kapparah. Korbanot offered in the Mikdash atone for those who donate toward them.

Chazal (Lekach Tov, Ki Tisa, pg. 105) teach us that the entire Mishkan atoned for the Cheit haEigel (sin of the golden calf). Both the avodah (S”R 38:7) and the donations, specifically the gold previously donated by the Jews towards the eigel (S”R 51:8), atoned for the creation and service of the eigel. 

Rashi understood this kapparah to be the central purpose of the Mishkan. Though the Torah records Hashem’s instruction to build the Mishkan before recounting the story of the Cheit haEigel, Rashi (Sh. 31:18) maintains that the command was actually given only afterward, as a response to the sin, so that the Mishkancould serve as the vehicle through which atonement for the Cheit haEigel would be achieved (Midrash Tanchuma, Terumah 8).

Even if not the primary purpose of the Mishkan, all agree that it served as a source of kapparah for the eigel. It also facilitated atonement for future sins through the korbanot offered there. Alongside the fixed communal offerings brought each day, individuals brought personal korbanot to atone for their own transgressions. Parashat Pinchas details the communal offerings, while Parshiyot Vayikra and Tzav describe the personal ones. 

Parashat Acharei Mot presents the highest expression of this process: the avodah of Yom Kippur, the “day of atonement.” Our fasting and prayer on Yom Kippur are meant to center around the service performed by the Kohen Gadol in the Beit HaMikdash, through which the fullest measure of kapparah is attained. Our observance today preserves only a shadow of that ideal. Without the avodah of the Kohen Gadol, the kapparah we achieve is limited.

In the absence of the Beit HaMikdash, we lack both the avodah of the Kohen Gadol that made Yom Kippur complete as well as the ability to offer personal Korbanot to atone for our sins.

Each of these three dimensions: the return of Hashem’s Shechinah, the reinstatement of the avodah, and the opportunity to atone for our sins, runs through our tefillot. 

Without these aspects of our lives, the Kuzari (2:29-30) compares us to a body without a brain or a heart, like scattered, dry bones, with only a small remnant of life within them. May a deeper appreciation of what we are missing enhance our tefillot and enable us to witness the return of the Beit HaMikdash speedily in our days. 

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA. His new book, Essentials of Judaism, is available at rabbireuventaragin.com.