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Mishpatim 2 These are the accounts of the Mishkan, the Mishkan of testimony, which were calculated by Moshe's order by the Levi'im, under Ithamar son of Aharon the Cohen. In our traditions we identify 613 Mitzvos - 248 positive Mitzvos and 365 injunctions. 613 human parts - 248 limbs and 365 sinews 613 different parts and vessels in the Mishkan The Zohar states concerning the accounts of the Mishkan: Despite the idea that blessing does not rest on things that have been counted, nevertheless, due to the unique sanctity of the Mishkan, the blessing settled despite the accounts. R' Chaim Halberstam, the Rav of Sanz asks, even so, why the accounting at all? He answers; The purpose of the Mishkan is to provide a sanctuary and place of revelation for the A-lmighty here on earth. Each and every part and vessel of the Mishkan serves a purpose to bring about this ideal. Man too must strive that he himself becomes a sanctuary and place of revelation for the A-lmighty. We must appreciate how every limb and sinew of our bodies are needed for that purpose and G-d's sanctity must rest in each and every part. This is accomplished through the doing of the 613 Mitzvos to the best of our abilities, thus bringing the sanctity of the A-lmighty within us. The Rambam and others point out - items of major importance are counted individually. Through counting the parts and vessels of the Mishkan, the value of every part of ourselves and the value of every Mitzvah in the Torah is emphasised. In truth, says the Or HaChaim, it was not necessary to provide an account. Moshe however knew the dangers of being in public office. Baseless accusations will always have a ready audience. He therefore demanded a public accounting to remove even the possibility of suspicion. "the Mishkan of testimony," The Mishkan itself bore testimony to the correctness of the accounts. If there would have been even the slightest doubt about their correctness, it could never be a place of G-d's dwelling. A wealthy Chasid came to R' Yitzchak of Vorki. The Chasid was known to be extremely miserly. He did not even spend money on himself and lived on little more than bread and water. R' Yitzchak rebuked him and said, "If Hashem has blessed you with wealth, you must live well, eat meat and fish, and drink wine." The Chasidim present were astonished. When the fellow had left they asked, "Rebbe, why did you rebuke him in this way? What difference does it make what he eats? He should be told to give to others!" "It is not for him that I said what I said," explained the Rebbe. "Rather it is for the poor. If he lives well, eats meat and drinks wine, he will at least give the poor bread to eat. However, if he himself eats only poor bread, what will there be, less than he has for himself, to give to the poor? |
