Tabernacle Inauguration

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Tabernacle's Grand Inauguration Day

TANAKH

The inauguration of the Tabernacle marks a pivotal moment in the establishment of the priesthood and the divine presence among the Israelites. The book of Leviticus details the specific moment when Moses called Aaron, his sons, and the elders of Israel on the eighth day, initiating the Tabernacle's inauguration.

On the eighth day Moses called Aaron and his sons, and the elders of Israel.

Leviticus 9:1

Tragic Fall of Nadav and Avihu

TANAKH

The sudden death of Nadav and Avihu on the day of the Sanctuary's dedication transforms a moment of national celebration into one of profound grief, raising questions about their actions. Rabbi Jonathan Sacks, in his final compilation of essays, delves into the tragic event of Nadav and Avihu's death, exploring its implications and the sanctity of priestly duties.

The story of Nadav and Avihu, Aaron’s two eldest sons who died on the day the Sanctuary was dedicated, is one of the most tragic in the Torah. It is referred to on no less than four separate occasions. It turned a day that should have been a national celebration into one of deep grief. Aaron, bereaved, could not speak. A sense of mourning fell over the camp and the people. God had told Moses that it was dangerous to have the Divine Presence within the camp (Ex. 33:3), but even Moses could not have guessed that something as serious as this could happen. What did Nadav and Avihu do wrong?

I Believe; A Weekly Reading of the Jewish Bible, Shemini; Limits 2

Moses and the Divine Blueprint

JEWISH THOUGHT

Moses' role in the assembly of the Tabernacle is uniquely paralleled with the creation of the universe, highlighting his divine illumination. Rabbi Isaac Arama's medieval philosophical work, Akeidat Yitzchak, explores the profound connections between the Tabernacle's construction and the creation of the universe.

Our opening Midrash reflects the same theme. Although all of Israel had contributed in providing the various sections of the tabernacle and its furnishings, when it came to assembling it, the people could not manage, whereas Moses unassisted did manage. The people's contribution then consisted only in preparing the material, providing the basis for the tabernacle's ultimate form, to be erected when it would be ready for use. We find a parallel at the time of the creation of the universe. During six days of creative activity, G-d created all the individual parts and sections of the universe…

Akeidat Yitzchak 56:1:8

The Mystical Unity of the Tabernacle

KABBALAH

The construction of the Tabernacle is seen as a mystical act that unifies the supernal and earthly realms, equating it with the creation of heaven and earth. The Zohar, a foundational work of Jewish mysticism, delves into the deep mystical significance of the Tabernacle's construction.

For the Tabernacle in all its works embraced all the works and achievements of the upper world and the lower, whereby the Shekinah was made to abide in the world, both in the higher spheres and the lower. Similarly, the Lower Paradise is made after the pattern of the Upper Paradise, and the latter contains all the varieties of forms and images to be found in the former. Hence the work of the Tabernacle, and that of heaven and earth, come under one and the same mystery.

Zohar, Pekudei 21:212

The Special Role of the Tribe of Levi

MIDRASH

The tribe of Levi, particularly Aaron and his sons, held a unique and honored role in the Tabernacle inauguration, symbolizing their special status and duties. The medieval midrash, Bamidbar Rabbah, explores the distinct relationship between the tribe of Levi and God during the Tabernacle inauguration.

“When you kindle the lamps” – you find twelve tribes that presented offerings for the dedication of the altar. The tribe of Levi did not present anything, and they were troubled, and were saying: ‘Why were we distanced from presenting an offering for the dedication of the altar?’ This is analogous to a king who made a feast and he invited artisans. There was one who was beloved to him, whom he loved excessively, whom he did not invite with them. He was troubled and was saying: ‘Does the king, perhaps have something in his heart against me…

Bamidbar Rabbah 15:3

The Eight-Day Miracle

HALAKHAH

The historical and symbolic parallels between Chanukah and earlier Jewish traditions, including the significance of the number eight and the miracle of the oil, are deeply meaningful. The Arukh HaShulchan, a comprehensive 19th-century halakhic digest, delves into the origins and significance of Chanukah, connecting it to earlier Jewish traditions and miracles.

And [the last reason] is the truth - as in the Midrash, it is found that the work of the tabernacle was finished on the 25th of Kislev, and they did not inaugurate it until the beginning of the month (Rosh Chodesh) of Nissan, when the forefathers had been born. And the Holy One, blessed be He, paid [Israel] back in the time of Mattityahu (this midrash is brought by Maharsha, Shabbat 21b). And hence they made it like the inauguration of the Tabernacle, which was [composed of] the seven days of installation and the eighth day…

Arukh HaShulchan, Orach Chaim 670:5

Secrets of Nadav and Avihu

REFERENCE

The deaths of Nadav and Avihu during the Tabernacle's inauguration are shrouded in mystery and hold deep spiritual significance. The eighteenth-century chronicle Seder HaDorot by Rabbi Yechiel Heilprin offers a detailed chronology and mystical interpretations of this tragic event.

The first day, the 23rd of Adar, began the seven days of inauguration, in which he would put up the tabernacle each morning, offer the sacrifices upon it and take it apart in the evening. And on the eighth day, which was Rosh Chodesh [the first day of] Nissan, he put it up and did not take it apart. Seder Olam and S. K., p. 70a. On the first of Nissan, the sons of Aharon died. So is it in Vayikra Rabba at the end of Chapter 20; and R. Ibn Ezra on Parshat Shmini. But in Parshat Pekudei, he wrote that it appears that the eighth day was on the eighth of Nissan…

Seder HaDorot, Almanac 2448:22

Equality in Offerings

COMMENTARY

The Torah emphasizes the basic equality of the tribes by repeating each tribe’s offering, despite their differences. Rabbi Francis Nataf’s analysis of the Book of Numbers highlights the significance of the offerings made by each tribe during this pivotal event.

The Torah’s repetition of each tribe’s offering at the inauguration of the Tabernacle (see above), as well as its emphasis on each offering’s being exactly the same, softens the Torah’s treatment of tribal hierarchy discussed so far. For one, this seemingly superfluous narrative expresses the Torah’s insistence on the basic equality of the tribes. Had the Torah simply grouped the tribal inaugural offerings together and skipped mentioning specific names, there may have been some room for doubt about the complete equality of representation…

Redeeming Relevance; Numbers, CHAPTER 1 The Titleless Torah 32

The Tribe of Issachar's Dedication

MIDRASH

Midrash Tanchuma Buber describes the inauguration of the Tabernacle highlighting the role of the tribe of Issachar, known for its wisdom in Torah. The people of Issachar suggested bringing wagons for the Tabernacle and were commanded to offer sacrifices, demonstrating their understanding of divine timing and the importance of following the oral law.

Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED SETTING UP THE TABERNACLE, HAD ANOINTED THEM (sic), <AND SANCTIFIED IT>…. When he had anointed it, he returned and anointed its vessels. Then the princes of Israel offered sacrifices. They said: Now is the hour when we shall joyfully offer sacrifices, since the Divine Presence is dwelling among us. Then when they saw that the Tabernacle had been made and that there was nothing at all [lacking] for them in it…

Midrash Tanchuma Buber, Nasso 22:1

Moses as the Priestly Portion

CHASIDUT

Moses is portrayed as the 'terumah' (priestly portion) from the entirety of Israel, elevating the collective efforts of the people through his individual action. The Sefat Emet, a collection of teachings by Rabbi Yehudah Aryeh Leib Alter of Ger, discusses the communal effort in building the Tabernacle and Moses' unique role.

The Midrash (Shemot Rabbah 54:4) states, “Many daughters fought valiantly, yet you rose above them,” referring to Moshe who erected the Mishkan. Although Moshe erected it alone, the entire Bnei Yisrael contributed. Their collective efforts enabled Moshe to attain higher levels to complete the Mishkan.
Similarly, the Midrash Vayikra (Tanchuma 3) explains, “I have uplifted a youth from the nation” (Tehillim 89:20), referring to Moshe. Just as Teruma uplifts everything, Moshe was the Teruma of Bnei Yisrael…

Sefat Emet, Exodus, Vayakhel 10:4

The Unique Cloud of the Tabernacle

COMMENTARY

The cloud covering the Tabernacle was distinct from the cloud that enveloped the entire camp of the Jewish people, highlighting the special sanctity of the Tabernacle and the Levites' area. Chizkuni, a 13th-century Torah commentary, provides a detailed analysis of the cloud's significance during the Tabernacle's inauguration.

כסה הענן את המשכן, “the cloud covered the Tabernacle.” This cloud was not the same cloud as the one that enveloped the entire camp of the Jewish people, and which therefore was at a higher elevation, as pointed out by Tanchuma Bamidbar 12. The cloud mentioned as covering the Tabernacle actually covered it as well as the surrounding area where the Levites had their dwellings.

Chizkuni, Numbers 9:15:2

The Collective Merit of the Princes

COMMENTARY

The spontaneous initiative of the princes of Israel in inaugurating the altar was considered a single collective mitzvah, with varying degrees of merit among the princes. Rabbi Chaim ibn Attar’s commentary on Numbers 7:84 in Or HaChaim provides mystical and ethical insights into the inauguration of the altar by the princes of Israel.

מאת נשיאי ישראל, from the princes of Israel, etc. Why did the Torah have to write these words? Perhaps the Torah wanted to praise the princes for having acted spontaneously in order to inaugurate the altar. The word מאת is as if the Torah had written מאתם, i.e. that the idea originated with the princes and they had not been prompted. Our sages in Sifri volume 1 item 53 state that they all had an equal share in the single מצוה. What the sages meant was the offerings themselves were accounted as if they were a single offering…

Or HaChaim on Numbers 7:84:2

The Importance of Nisan

TALMUD

The month of Nisan holds historical and future significance, including the erection of the Tabernacle and the anticipated rebuilding of the Sanctuary. Tractate Soferim, an eighth-century minor tractate, explains why fasting is prohibited in Nisan, emphasizing its importance in Jewish tradition.

And why do we not fast in the month of Nisan? Because on the first of Nisan the Tabernacle was erected and twelve princes offered their sacrifices during [the first] twelve days, a day for each tribe, and everyone held a festival on his day. Furthermore, in the time to come the Sanctuary will be rebuilt in Nisan, to confirm what is stated, There is nothing new under the sun.

Tractate Soferim 21:2

The Anointing of the Tabernacle and Future Redemption

TARGUM

The anointing and sanctification of the Tabernacle are linked to the future redemption by the Messiah from the house of Judah. The Targum Pseudo-Jonathan, an Aramaic translation and interpretation of the Torah, provides a unique perspective on the Tabernacle's inauguration and its eschatological significance.

And thou shalt take the consecration-oil, and anoint the tabernacle, and all that is therein, and shalt sanctify it, on account of the crown of the kingdom of the house of Jehudah, and of the King Meshiha, who is to redeem Israel at the end of the days.

Targum Jonathan on Exodus 40:9

The Miraculous Inauguration of the Tabernacle

COMMENTARY

The miraculous precision and divine honor associated with the Tabernacle's vessels highlight the extraordinary nature of this sacred event. Jacob ben Asher's medieval commentary, Tur HaArokh, delves into the consecration of the altar and the unique offerings brought by the princes of Israel.

זאת חנוכת המזבח, “this was the consecration of the Altar, etc.” In this instance the Torah had first familiarized us with all the details of the ritual, and then proceeded to summarize it once more. Rashi says that the reason why the Torah summarized all this once more was to teach us that the weights described here were so accurate that when each bowl or basin had been weighed individually, and when subsequently they were weighed collectively, the total corresponded precisely to the multiple we were led to believe…

Tur HaArokh, Numbers 7:84:1

The Tabernacle as a Witness

MUSAR

The Tabernacle serves as a powerful witness for Israel, equating its significance to that of heaven and earth. In his 17th-century work, Rabbi Isaiah Horowitz explores the Tabernacle's role as a testimony for Israel's observance of the Torah.

Why was it important for the Tabernacle to be equal in significance to heaven and earth? Just as heaven and earth have been cited as witnesses against Israel when the latter did not observe Torah (Deut.30,19), so the Tabernacle acts as witness on behalf of Israel as per the first verse in Parshat Pekudey "These are the "pledges" of the Tabernacle, the Tabernacle of Testimony" (Exodus 38,21). This is the reason Psalms 26,8 speaks of "I love Your temple abode, the dwelling- place of Your glory."

Shenei Luchot HaBerit, Torah Shebikhtav, Terumah, Torah Ohr 15

Increasing Holiness in the Tabernacle

COMMENTARY

The principle of always increasing and never decreasing levels of holiness is a profound concept in Jewish thought. Rabbeinu Bahya, a medieval Jewish commentator, illustrates this principle through the example of Moses erecting the Tabernacle without dismantling any part of it, thereby continuously adding to its sanctity.

ויקם משה את המשכן, “Moses erected the Tabernacle, etc.” Our sages in Menachot 99 taught that one increases or adds to levels of holiness and never decreases them. They derive the first half of their statement from the censers of the people who had supported the rebellion of Korach and offered incense in them. G’d commanded that theses censers of the 250 men who had paid with their lives for their mistake be subsequently used to make a copper cover for the main altar in the courtyard of the Tabernacle (compare Numbers 17,3)…

Rabbeinu Bahya, Shemot 40:18:1

Seven Days of Consecration

GUIDES

The consecration of Aaron and his sons required them to remain at the entrance of the Tent of Meeting for seven days, emphasizing the importance of this period for their atonement and sanctification. Adin Steinsaltz, a renowned 20th-century Jewish scholar, provides insights into this significant event in Jewish history, as discussed in the Torah and the Babylonian Talmud.

And you shall not go out from the opening of the Tent of Meeting seven days, until the days of your consecration be fulfilled; for He shall consecrate you seven days. As has been done this day, so the Lord has commanded to do, to make atonement for you. (Leviticus 8:33–34)

Introductions to the Babylonian Talmud, Yoma, Introduction to Perek I 1

The Worthiness of Aaron

SECOND TEMPLE

Aaron's appointment as high priest was not only a divine selection but also a testament to his righteousness and goodwill towards the Israelites. Josephus, in his historical work, details the inauguration of the Tabernacle and the virtues that made Aaron worthy of the high priesthood.

Of The Priesthood Of Aaron.
1. When what has been described was brought to a conclusion, gifts not being yet presented, God appeared to Moses, and enjoined him to bestow the high priesthood upon Aaron his brother, as upon him that best of them all deserved to obtain that honor, on account of his virtue. And when he had gathered the multitude together, he gave them an account of Aaron's virtue, and of his good-will to them, and of the dangers he had undergone for their sakes. Upon which, when they had given testimony to him in all respects, and showed their readiness to receive him…

The Antiquities of the Jews 3:8:1

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Inauguration of the Temple

Tribal Chieftains' Offerings

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