As practically all of the book of Leviticus, this week’s Torah portion, acharey mot (Leviticus Ch. 16-18), lists numerous rules regarding how Aharon, the chief priest, is to conduct himself while he is in the Tent of the Meeting (another name for the Tabernacle).
For the Hassidic rabbis, these are just codes for how one should conduct oneself during prayer. The “Tent of the Meeting” is not a physical place for them; it is the deeper realms of one’s consciousness. Entering the Tent of the Meeting (ohel mo’ed) is entering that place within oneself, where one meets one’s Maker.
Then the cloud covered the tent of meeting, and the glory of Y-H-V-H filled the tabernacle. Moses was not able to enter the tent of meeting because the cloud settled upon it, and the glory of Y-H-V-H filled the tabernacle. (Exodus 40:34-35)
But in previous portions we were told that the construction of the tabernacle was not so that God could be dwell in it, but rather in them, i.e. the Israelites. How is it that here we are told that God’s presence fills the tabernacle itself? This is also peculiar given the statement of Solomon, the builder of the first temple:
This week’s Torah portion, terumah (Exodus 25:1-27:19), deals with the construction of the tabernacle, the mishkan (משכן), in the desert. The instructions for the construction of the tabernacle are so specific and so minute, that models of the tabernacle can be built with great accuracy (the picture on the left is from such a model built in the south of Israel).
A few verses into the portion, the Torah specifies the effect of building the mishkan:
וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם:
And they shall make me a sanctuary, and I will dwell among them. (Exodus 25:8)
The verse seems to suggest, that the tabernacle, the mishkan, will enable God to dwell (lishkon) among the people of Israel. But that is absurd: God confined to a tent? And does that mean that before the construction, God is not able to dwell among them?