Marked for Sanctity

We learned in last week’s parsha that the Mishkan was erected on Rosh Chodesh Nissan (and also, from the haftara, that the Third Beit HaMikdash will be dedicated on that date). This year, Rosh Chodesh Nissan falls on Thursday of this week.

Rav Kook notes that the dedication of the Mishkan corresponds to the anniversary of the beginning of the process of the Exodus from Mitzrayim, which was marked by Hashem’s declaration to Moshe that “this month shall be the first of the months of the year for you” (Shemot 12:2). In the intervening year since the Exodus, Israel has experienced spiritual highs and lows, including the giving of the Torah and the worship of the Golden Calf. Rav Kook explains that the erection of the Mishkan is not merely a symbolic act, but represents the achievement of the form and destiny of Israel.

Israel is renewed, rededicated to the service of Hashem, and reconfirmed in our Divine purpose specifically in the “month of the spring,” i.e., the month of Nissan when the whole world is being reborn out of winter. The Mishkan embodies all of the physicality of the natural universe as it prepares to receive the immanence of godliness within its confines, and this corresponds directly to the emergence of Israel out of the confusion and corruption of the previous year to properly assume our role as vehicles for the performance of Hashem’s will and of His commandments in the material world.

The Gemara teaches (Shabbat 87b) that the day of Rosh Chodesh Nissan is adorned with ten crowns. Rashi explains that this refers to the beginning of the ten things enumerated there: the first day of Creation; the rule of the heads of the Shevatim; the beginning of the Priesthood of Aharon and his sons; the beginning of the service in the Mishkan (and by extension the Beit HaMikdash); the beginning of the descent of the Holy Fire to consume the korbanot on the mizbe’ach; the first consumption of the sanctified portions of the korbanot by Aharon and his sons; the introduction of the Divine Presence into the precincts of the Mishkan (and the physical world more generally); the beginning of the blessing of Israel (by the Kohanim); the advent of the prohibition against bringing offerings on any random altar; and the beginning of all the months of the year. Rav Kook explains in his commentary on this Gemara (Ein Aya 9:56, also above) that all of these “crowns” constitute an acknowledgement of the special role of Israel in the world as exemplars and agents in the ongoing perfection of the human race.

Although the construction of the physical universe concluded on the first of Tishrei, on the first of Nissan – and particularly on this date in the year following the Exodus – the rectification of mankind begins. Rav Kook explains how each of the “crowns” enumerated in the Gemara is illustrative of one particular aspect of the special calling and stature of Israel among the beings that have been created. Israel is selected from among the nations to build and serve in the Mishkan, as the Kohanim are selected from among Israel to perform this service. Consequently, the Divine Fire comes down to consume the offerings, the Kohanim in their purity and sanctity merit the privilege of consuming a portion of these offerings with their physical bodies, and in like measure the universe is imbued with the palpable presence of Divinity and blessing flows from the hands of the Kohanim to all of Israel.

All of this requires the refinement and designation of space and time for the purpose of recognizing and experiencing Divine inspiration so that the Mishkan, and eventually the Temple Mount, become the exclusive location where service of Hashem may be performed. Similarly, the months are all sanctified by Israel beginning with this month – the first of all the months of the year – as it specifically relates to the sanctity and the unique mission of Israel in the world.