Our Gemara on Amud Beis discusses the status of sacrificial food which becomes invalidated if it leaves the confines of the courtyard. What if the partitions of the courtyard are taken down or dismantled, such as when the Mishkan would prepare for travel? So long as the altar was still in place, the removal of the partitions was not considered as if the food is no longer within the boundaries of the courtyard. The Gemara provides a proof text:
“Then the Tent of Meeting shall travel” (Bamidbar 2:17). This verse indicates that even though it traveled it is still considered the Tent of Meeting.”
The courtyard of the Mishkan had a quality of being symbolically still erect even when not.
Rashi quotes a Midrash (Shemos 39:33) that tells us that the beams of the Mishkan were too heavy to erect and the Jews turned to Moshe for help. This was by design so that Moshe could have a role in the building of the Mishkan. When faced with this task, Moshe asked God, “How is it possible for one person to do it?” Hashem said, “You just do what is in your ability…,” and God gave Moshe a miraculous ability to assemble it by himself. The Yerushalmi (Yoma 1:1) tells us that during the seven days of inauguration of the Mishkan, Moshe would erect and dismantle the Mishkan each day. The Kley Chemdah (Pikudei) interprets Rashi differently based on redundancies in his language, the Yerushalmi, and our Gemara. Moshe was able to assemble and dismantle the Mishkan by himself during the seven days of the inauguration. On the eighth day, when the Mishkan was finally to be active with sacrifices, Moshe asked God, “How can a mere human erect a structure that could have the spiritual power to be considered standing even when not?” To answer this, Hashem told Moshe, “You do your part and I will do the rest.”
There are a number of variations on the tradition about Moshe assembling and dismantling the Mishkan, aside from the Yerushalmi above. Midrash Tanchuma (Pekudei 11:8) reports that Moshe assembled and dismantled it twice a day during the seven days of inauguration, while another opinion cited mentions three times a day.
What is the significance of this repetitive assembly and dismantling? Ohr Hameir (Naso 7) explains that this is a lesson about spiritual achievement and plateaus. After completing the Mishkan, it is understandable to feel that the work is complete. What could be a greater achievement than assembling a place that will allow the Shekhina to dwell? And, indeed, even though that was a spiritual zenith, Moshe was not satisfied. The next day, he began the project all over again, presumably from an even higher spiritual vantage point. Ohr Hameir does not explain the difference between the opinion of once a day assembly, twice a day, and three times. However, I suggest that once a day is simply the idea of daily spiritual achievement, and realizing that each new day is a new opportunity to attain higher spiritual levels, even with the very same mitzvos. Twice a day represents morning and evening, challenging the person to renew himself during each night and day period. Finally, three times a day represents the thrice-daily prayer service, challenging the person to renew himself during each of the three daily prayers.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com