שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים:

Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of charity.

In this week’s Parsha, we are introduced to another essential part of the Mishkan: the Kohein and his vestments. For example, in last week’s Parsha, we learn about the menorah (25:31-33) but only learn about the lighting here in our Parsha (27:20-21). Simon HaTzadik was also a Kohein, and served as Kohein Gadol during the early days of the Second Temple. The early days of the Second Temple saw the fulfillment of some of the prophesies of Yirmiyahu, who prophesied at the destruction of the First Temple. One statement made by Yirmiyahu was the following:

כֹּה אָמַר יְהֹוָה אִם־לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא־שָׂמְתִּי׃

Thus said GOD: As surely as I have established My covenant with day and night—the laws of heaven and earth—(33:25).

The Talmud explains the intent of this verse:

[בְּמַעֲמָדוֹת] בְּמַעֲשֵׂה בְרֵאשִׁית וְכוּ׳. מְנָהָנֵי מִילֵּי? אָמַר רַבִּי אַמֵּי: אִלְמָלֵא מַעֲמָדוֹת לֹא נִתְקַיְּימוּ שָׁמַיִם וָאָרֶץ, שֶׁנֶּאֱמַר: ״אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חוּקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי״.

§ The mishna states: In the non-priestly watches they read the act of Creation. The Gemara asks: From where are these matters derived, i.e., why do they read the account of Creation? Rabbi Ami said: To allude to the fact that were it not for the non-priestly watches, heaven and earth would not endure, as it is stated: “Were it not for My covenant day and night, I would not have set the statutes of heaven and earth” (Jeremiah 33:25). Hashem’s’s covenant is referring to the offerings sacrificed in the Temple, which sustain the world.

Let’s give this some more context: From the times of King David,  the Jewish people were divided into twenty-four watches. Each week, it would be the turn of a different watch to send representatives to Jerusalem to be present in the Temple to witness the sacrificial service. Those remaining behind would fast during the week, from Monday to Thursday, offer special prayers, and read the account of Creation from the Torah. This idea is expanded further in Taanis 27b. It was clearly as established sentiment that the priestly class would continue and the sacrifices would return, as the wirld hinges on this very fact.

וְלַכֹּהֲנִים הַלְוִיִּם לֹא־יִכָּרֵת אִישׁ מִלְּפָנָי מַעֲלֶה עוֹלָה וּמַקְטִיר מִנְחָה וְעֹשֶׂה זֶּבַח כׇּל־הַיָּמִים׃

Nor shall there ever be an end to the line of the levitical priests before Me, of those who present burnt offerings and turn the grain offering to smoke and perform sacrifices. (Verse 18)

The establishment of the Mishkan creates a necessary aspect of is function: the worthy individuals who maintain it. Part of the covenant is that there will always be members of the family of Aharon to serve in the Mishkan and, eventually, every Mikdash (including the eventual third Mikdash). Our Parsha introduces us to the function of a healthy relationship with Hashem, which is one where we recognize the value of sacred service. The Mishkan, and eventual Mikdash, represent the basic requirements for a home

נַעֲשֶׂה־נָּא עֲלִיַּת־קִיר קְטַנָּה וְנָשִׂים לוֹ שָׁם מִטָּה וְשֻׁלְחָן וְכִסֵּא וּמְנוֹרָה וְהָיָה בְּבֹאוֹ אֵלֵינוּ יָסוּר שָׁמָּה׃

Let us make a small enclosed upper chamber and place a bed, a table, a chair, and a lampstand there for him, so that he can stop there whenever he comes to us.” (II KINGS 4:10)

We see from the Gemara that these things are all the basics of life

תָּנוּ רַבָּנַן: יָתוֹם שֶׁבָּא לִישָּׂא — שׂוֹכְרִין לוֹ בַּיִת, וּמַצִּיעִין לוֹ מִטָּה וְכׇל כְּלֵי תַשְׁמִישׁוֹ, וְאַחַר כָּךְ מַשִּׂיאִין לוֹ אִשָּׁה, שֶׁנֶּאֱמַר: ״דֵּי מַחְסוֹרוֹ אֲשֶׁר יֶחְסַר לוֹ״. ״דֵּי מַחְסוֹרוֹ״ — זֶה הַבַּיִת, ״אֲשֶׁר יֶחְסַר״ — זֶה מִטָּה וְשֻׁלְחָן, ״לוֹ״ — זוֹ אִשָּׁה. וְכֵן הוּא אוֹמֵר: ״אֶעֱשֶׂה לּוֹ עֵזֶר כְּנֶגְדּוֹ״.

The Sages taught: Concerning an orphan boy who has come to marry, the community tries its utmost to provide for all of his needs. The charities rent a house for him, arrange for him a bed and all his utensils, and thereafter they marry him a wife, as it is stated: “But you shall surely open your hand to him, and shall surely lend him sufficient for his deficiency in that which is deficient for him” (Deuteronomy 15:8). With regard to the phrase “sufficient for his deficiency,” this is referring to the house. “Which is deficient”; this is referring to a bed and table. “For him [lo]”; this is referring to a wife. And similarly the verse states: “I will make him [lo] a helpmate for him” (Genesis 2:18), when God created a wife for Adam.

Even these basic necessities may be asking more than some prophets preferred:

אָמַר אַבָּיֵי, וְאִיתֵּימָא רַבִּי יִצְחָק: הָרוֹצֶה לֵהָנוֹת — יֵהָנֶה, כֶּאֱלִישָׁע. וְשֶׁאֵינוֹ רוֹצֶה לֵהָנוֹת — אַל יֵהָנֶה, כִּשְׁמוּאֵל הָרָמָתִי. שֶׁנֶּאֱמַר: ״וּתְשׁוּבָתוֹ הָרָמָתָה כִּי שָׁם בֵּיתוֹ״, וְאָמַר רַבִּי יוֹחָנָן: שֶׁכָּל מָקוֹם שֶׁהָלַךְ שָׁם — בֵּיתוֹ עִמּוֹ.

Abaye, and some say Rabbi Yitzḥak, said: A great man who seeks to enjoy the contributions of those who seek to honor him may enjoy those gifts, as Elisha enjoyed gifts given him by the woman from Shunem, among others. And one who does not seek to enjoy these gifts should not enjoy them, as was the practice of the prophet Samuel from Rama, who would not accept gifts from anyone at all. From where do we know that this was Samuel’s custom? As it is stated: “And he returned to Rama, for there was his house, and there he judged Israel, and he built an altar to the Lord” (I Samuel 7:17). And similarly, Rabbi Yoḥanan said: Every place where Samuel went, his house was with him, so he would have everything that he needed and not be forced to benefit from public contributions. One may opt to conduct himself in accordance with either of these paths.

The Mishkan was the basic necessity for having an honored guest: a bed, a table, and a lamp. It was also appropriate to have someone manage the home. This teaches us a number of very thoughtful lessons:

1. The Interdependence of Spiritual and Physical Reality The quote from Shimon HaTzadik (“The world stands upon three things…”) combined with the verse from Yirmiah suggests that the physical world is not self-sustaining. The Lesson: Ethics and “service” (spiritual work) are the structural pillars of the universe. Without a commitment to Torah (wisdom), Avodah (service/prayer), and Gemilus Hasadim (kindness), the “laws of heaven and earth” lose their foundational purpose.

2. The Responsibility of Presence (The Ma’amadot) The text describes how representatives (Ma’amadot) would go to Jerusalem while those remaining behind would fast and pray. The Lesson: Community stability requires active participation. Even if one is not the “lead actor” (the Kohein performing the sacrifice), one remains ethically responsible for supporting the system through presence, prayer, and self-discipline (fasting). We are all stakeholders in the maintenance of the “Sacred.”

3. Dignity in Basic Needs The Gemara’s discussion regarding the orphan (“sufficient for his deficiency”) provides a beautiful blueprint for social work and charity. The Lesson: True kindness is not just giving “extra”; it is restoring what is “missing” to make a person whole. Providing a house, a bed, a table, and a spouse highlights that dignity consists of the basics of life. We are ethically bound to help others achieve a baseline of normalcy and stability.

4. The Ethics of Hospitality and Preparation

The reference to the Shunamite woman creating a “small upper chamber” for the prophet Elisha (with a bed, table, chair, and lamp) mirrors the preparation of the Mishkan. The Lesson: To host “The Divine” or even an “Honored Guest,” one must create a dedicated space. Ethics involves intentionality—preparing the environment (the “home”) so that the guest feels valued and the relationship can flourish.

5. Integrity and Independence (Elisha vs. Samuel) The text contrasts Elisha, who accepted hospitality, with Samuel, who “brought his house with him” to avoid benefiting from others. The Lesson: There are two valid ethical paths for leadership: Vulnerability/Connection: Allowing others the merit of giving (Elisha). Radical Independence: Ensuring one’s judgment is never clouded by gifts (Samuel). Both paths emphasize that a leader’s relationship with material goods must be conscious and principled, never accidental or greedy.

6. Continuity and Institutional Reliability The promise that the line of Kohanim will never be cut off reflects the need for “worthy individuals who maintain” the sacred space. The Lesson: An ethical system requires stewardship. It isn’t enough to have a “building” (the Mishkan); you need dedicated, reliable people who view their role as a lifelong covenant. Sustainability in any ethical endeavor depends on the character of those who manage it. In weaving together the laws of the Mishkan, the devotion of the Kohanim, and the ethical imperatives of our Sages, a singular theme emerges: the world does not stand by accident. It is upheld by the intentional spaces we create and the character of the people who occupy them.

Whether we are looking at the grand scale of the Temple service or the humble act of providing a bed and table for an orphan, we see that holiness is found in the “basics.” The Mishkan was not merely a gold-covered structure; it was a home built on the foundation of Torah, Service, and Kindness. It taught us that to host the Divine—or to truly honor our fellow man—we must be prepared to give of our space, our resources, and ourselves.

From the unwavering commitment of the Ma’amadot to the personal integrity of prophets like Shmuel and Elisha, we learn that our relationship with the physical world is the ultimate test of our spiritual health. By providing for the deficiencies of others and maintaining our own sacred service, we ensure that the covenant of day and night continues. We aren’t just building a Mishkan in the desert; we are building a world that is worthy of being frequented by its Creator.

© The Times of Israel (Blogs)