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10

The Bavli, M'gila 10, clarifies that once the temple in Jerusalem was built there is no longer anywhere else we can offer sacrificial offerings. Its holiness is forever and precludes other sites. Rambam (Bes Hab'chira 1:3) rules accordingly.


9

Even if the threads are fairly fine (and we don't know if they were), two colors plied together still looks like two colors, not the combined color. Thread is not like paint. Now even if at the usual viewing distance most people would see it as the combined color, it would not look that way close up, like to the kohein wearing the garment or tending to the ...


9

“Mikdash” is a more generic term for a “holy place” or (following Rav S. R. Hirsch) a “sorce of holiness”. The Mishkan was the specific Mikdash built in the desert. (Note the same root SH-K-N in mishkan and v’shakhanti.) For your second question, God is not promising merely to dwell in the tent built for Him but to be an active Presence within the nation: ...


9

Here is a YouTube video of someone's actual Minecraft model of the (first) Beit Hamikdash. If building based on that isn't enough, they provide some links in the video description. Disclaimer: I don't do Minecraft and have no idea if these links will help. Map, Skin, Interactive tour Some comments there suggest a few improvements (quartz?) which you may ...


8

Rashi says it was the outer, Copper Mizbeach that was covered. This makes sense to me, since it was supposed to be a sign to Bnei Yisroel, and only the Kohanim really see the Gold Mizbeach. However, this certainly raises the question 'how is coating the Copper Mizbeach with more copper is a sign?' It seems like this was a permanent covering, but I can't ...


8

The Mishna (Zevachim 3:1) states: כל הפסולין ששחטו שחיטתן כשרה שהשחיטה כשרה בזרים בנשים ובעבדים ובטמאים אפילו בקדשי קדשים Anyone who is invalid for Temple service who slaughtered [a sacrifice], the slaughter is valid, for slaughtering [sacrifices] is valid even for non-priests, women, slaves and even impure people, even for the holiest of sacrifices. ...


8

The Netziv in his introduction to Sh'mos says that the ultimate purpose is NOT the redemption from Egypt, but the building of the mishkan and subsequent dwelling of the Shekhina. Remember, the exodus itself happens relatively soon in the sefer, while matan torah and the mishkan take up a much larger portion.


8

I'm still hoping someone has a sourced answer, but I came up with a possible answer last night - reverse order. I was learning Shabbos 104a, where the Gemara gives a really nice explaination of the meaning behind the order/shape of the letters in the alef-bet, and how it reflects the actions and reward of a Tzadik. Since the luchot could be read from both ...


8

R' Hirsch (e.g. in the long comment at the end of Ex. 25:1-8) takes the four types of thread used in Mishkan construction to represent four basic aspects of life that we humans need to strive to perfect within ourselves and unify in the service of God: Linen, from the flax plant = Vegetative - consumption and reproduction Wool died red with worm blood = ...


8

The Talmud (M'nachos 96a) explains that David and his coterie were in mortal danger of starving at the time, which legally supersedes the prohibition against them eating showbread. Another approach, mentioned by the Radak (ad loc.), is that the loaves were loaves from a korban todah (thanksgiving offering) that a non-priest could consume while in a state ...


8

The Ha'amek Davar offers two explanations: His first answer is that a there was a constant miracle that the bread always stayed fresh for the week between its baking and its consumption. Similarly, the original bread miraculously stayed fresh for many months. His preferred answer is that the original bread was made by Betzalel just to demonstrate what it ...


7

The Gemara (Eruvin 2A-3B) actually uses this verse to prove that a Mikdash is sometimes called a Mishkan. (Actually, that Gemara actually says that "Mikdash" and "Mishkan" are interchangeable terms). The Lubavitcher Rebbe explains that according to Rashi (the simple explanation of the text), one cannot say that "Veshanchanti Besocham" is a result of ...


7

From Rashi to Shabat 73:1 on the Mishna: ".. and writes one letter in one (plank) and another one in the adjacent". From here we learn that there was only 1 letter in each one. But the letters were written in pairs (one for each plank) that's the reason why the melacha speaks of 2 letters. א-א, ב-ב, ג-ג... Although I didn't find a source for it but the ...


7

How about Yoav (Melachim I, 2:29)? He goes into "Ohel Hashem" (literally translated as Tabernacle in some places), and holds onto the "horns of the altar". Yoav was not a cohen (relative of King David), and if I'm not mistaken, neither is the guy who is sent in after him (Binayahu Ben Yehoyada). Also, in similar vein you've got Adoniah (Melachim I 1:50), ...


6

The book of Exodus ends with "as God's presence was with them, for all their travels." The Ramban explains that they didn't achieve full redemption from Egypt until that point. Now they had a post-Egyptian purpose and identity.


6

Ralbag at the end of Sefer Shemos gives several thoughts as to why the Torah repeats the details of the vessels in the account of the mishkan's construction. The possibilities he considers are: People at that time told stories like this in a repetitive fashion, and the Torah is merely immitating the expository style of the time. There are plenty of ...


5

I think I understand your question to be leaning more towards philosophy, however the question works in a broader sense as well, so I'll answer the basic question as worded in the heading, "Why are Melochos based on the construction of the Mishkan?" The simplest answer to this question is that the Mishkan needed to be constructed almost entirely from ...


5

The Mishnayot in the last chapter of Zevachim outline the journey of the Tabernacle. When the Jews arrived in Israel: The Tabernacle was in Gilgal for the 14 years of capturing and dividing the land. It then moved to Shiloh for 369 years. When Shiloh was destroyed (I Samuel 4), the Tabernacle was moved to Nov until it too was destroyed (I Samuel 22:19) ...


5

I enjoy my copy of Carta’s Illustrated Encyclopedia of the Holy Temple in Jerusalem. It does a great job of helping the reader picture the architecture of the Mishkan and Beit Hamikdash and the service in them. I frequently refer to it for illustration when discussing these topics. I also have enjoyed the novels I've read from the "Naftali in the Mikdash" ...


5

With thanks to Danny Schoemann who pointed me at a reference to what I’d remembered without a source. Here is how the Torah describes the tabernacle altar (Shemot 27:8): נְבוּב לֻחֹת תַּעֲשֶׂה אֹתוֹ; כַּאֲשֶׁר הֶרְאָה אֹתְךָ בָּהָר, כֵּן יַעֲשׂוּ׃ Hollow with planks shalt thou make it; as it hath been shown thee in the mount, so shall they make it. ...


5

Dafdigest for Eruvin 105. I have extracted parts of the article which speaks about workers working in the Temple on the plating which was fastened on the walls of the Kodesh Kodoshim. The inside walls of this special chamber were plated with gold panels, which were attached to the walls by artisans and workmen (see Mishnah Middos, 4:1,5). If we do ...


5

The beams were made of a type of wood, which has a specific gravity of less than 1 relative to water (therefore wood floats.) see Wikipedia Table of specific gravity in article on Relative Gravity.) The kerashim boards had two pegs which were set into bases ("Addanim") made of one cubit deep by one cubit wide by one cubit high of solid, melted silver made ...


4

A couple of possibilities: Betzalel may have put them in temporarily (to make sure they fit), and Moshe was the first one to put them in permanently (after which it was prohibited to remove them again, as stated in Ex. 25:15. Daas Zekeinim on that verse in fact explicitly states that this prohibition took effect once Moshe put them in). Or, וישם in 40:20 ...


4

God's overarching command to build the Mishkan is Shemot 25:8: וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם And they shall make Me a sanctuary and I will dwell in their midst. R' Samson Raphael Hirsch, in his commentary1 on this verse, explains that its two clauses present two intertwined purposes for this construct, each alluded two by one of ...


4

I think it's a combination of Midrashim - one that says that Moshe's stick was previously Yaakov's, and the other that saying that this bolt was Yaakov's: The Yalkut Shimoni (168) writes that Moshe's stick had quite some history. It originated with Adam's banishment from Gan Eden, and was used by the Avos, etc. It was Yaakov that took it to Mitzraim, though ...


4

Rashi says that Hashem set this up in order to honor Moshe. Once he set it up then it became possible for the Leviim to continue setting it up and taking it down. My son said at his son's bris (Yom shlishi Parshas Pekudei) that because of the kedusha of the mishkan, not even Moshe could (physically) put up the walls. Hashem had Moshe act and He caused the ...


4

Ⅱ Chronicles 35:11 describes non-priest levites' slaughtering[1] and skinning sacrificial animals. [1] according to the commentary of M'tzudas David inter alia


3

I would like to build off of SethJ's answer. The idea is not that the milachas are based on the construction of the Mishkan. Rather, the construction of the mishkan is how we know what the milachas are. What is forbidden on Shabbat is constructive labor (independent of anything having to do with the Mishkan). Now, to answer your question about the golden ...


3

If I understand correctly, you are referring to the brichim, the horizontal poles that were slipped through rings on the boards -- and through holes within the boards -- to hold them in place. The math is straightforward: There were 20 boards of 1.5 amos on the north and south, thus requiring the poles to span 30 amos (the top and bottom poles were 2 x 15 ...



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