Exodus 37

Hook

We stand at a unique juncture in Jewish history, holding the tension of an ancient dream made real. Modern Israel, this vibrant, complex, and often confounding nation, is in many ways a contemporary Mishkan – a dwelling place for the Divine, not in stone and gold, but in the living, breathing reality of a sovereign Jewish people. But what kind of dwelling place? How do we build it? And who are its architects?

The foundational texts of our tradition offer us not just stories, but blueprints – not just for ancient sanctuaries, but for enduring societies. They teach us that true construction is never merely physical; it is an act of profound spiritual and communal intentionality. When we delve into the meticulous details of the Tabernacle's creation in the Book of Exodus, we encounter more than just a list of materials and measurements. We find a profound meditation on peoplehood, purpose, and the delicate balance between divine inspiration and human endeavor.

The dilemma we confront today, both within Israel and in the global Jewish community, mirrors the challenge faced by our ancestors in the wilderness: how do we forge a shared sacred space, a collective home, that is both deeply rooted in our unique heritage and expansive enough to embrace the diverse realities of our people, and indeed, of all humanity? How do we ensure that the "Ark" – the beating heart of our identity, our values, our covenant – is built with the utmost care, guided by profound insight, and yet remains accessible and owned by "every wise-hearted person"?

This isn't a theoretical question; it's the lived reality of navigating a modern Jewish state that strives to be both democratic and Jewish, both particular and universal. It's the challenge of honoring ancient commandments while innovating for contemporary needs, of fostering unity amidst profound ideological divides. The building of the Mishkan, and specifically the Ark within it, provides a powerful lens through which to examine these tensions, offering not simple answers, but a framework for courageous inquiry and compassionate engagement. It calls us to consider: What is our kavanah, our intention, as we continue to build? And how do we ensure that the structures we erect, physical and ideological, truly serve their highest purpose: to make a dwelling place for the Divine Presence in our world?

Text Snapshot

From Exodus 37:

Bezalel made the ark of acacia wood, two and a half cubits long, a cubit and a half wide, and a cubit and a half high. He overlaid it with pure gold, inside and out; and he made a gold molding for it round about. He cast four gold rings for it, for its four feet: two rings on one of its side walls and two rings on the other. He made poles of acacia wood, overlaid them with gold, and inserted the poles into the rings on the side walls of the ark for carrying the ark. He made a cover of pure gold, two and a half cubits long and a cubit and a half wide. He made two cherubim of gold; he made them of hammered work, at the two ends of the cover...

Context

Date

The construction of the Mishkan and its vessels, including the Ark, occurs immediately after the revelation at Mount Sinai and the sin of the Golden Calf, during the Israelites’ forty-year sojourn in the wilderness. This is a foundational period for the nascent nation, a time of profound identity formation. Having received the Torah and experienced the direct presence of God, the people are tasked with creating a portable sanctuary that will allow that divine presence to "dwell among them" (Exodus 25:8) throughout their journey. The very act of building, especially after the communal failure of the calf, is an act of repair and recommitment, an assertion of renewed covenant. It solidifies their transformation from a collection of tribes into a singular people with a shared destiny and a central spiritual purpose.

Actor

The primary actor named for the construction of the Ark, and indeed imbued with special divine wisdom for the entire project, is Bezalel son of Uri, of the tribe of Judah. He is explicitly chosen by God and "filled with the spirit of God, with wisdom, insight, and knowledge, and with every craft" (Exodus 31:3). While Oholiav and other "wise-hearted" individuals are mentioned as co-laborers, Bezalel's name is uniquely associated with the Ark. This highlights the concept of divinely inspired leadership and craftsmanship, where technical skill is intertwined with spiritual insight and deep understanding of purpose. As Rashi notes on Exodus 37:1:1, "Because he gave himself over to the work more whole-heartedly than the other wise men it is called after his name." This single individual, Bezalel, becomes a symbol of the profound kavanah (intention) required for sacred work.

Aim

The overarching aim of the Mishkan's construction was to create a physical space where God’s presence could reside among the Israelites. The Ark, specifically, was its most sacred vessel, designed to house the Tablets of the Covenant – the very word of God. It was the symbolic throne of God, the locus of divine communication (Exodus 25:22), and the heart of the entire sanctuary. Its purpose was not merely ritualistic; it was profoundly existential. The Ark, and by extension the Mishkan, served as a constant reminder of the covenant, a tangible anchor for the people's spiritual identity, and a visible sign of God's enduring presence in their midst. It represented the ideal of a people whose national life was fundamentally intertwined with divine purpose and instruction.

Two Readings

The text of Exodus 37, detailing Bezalel’s construction of the Ark, offers us a rich tapestry of meaning, particularly when viewed through the lens of building a modern Jewish state. We can discern two interconnected, yet often tension-filled, readings: one emphasizing the Covenantal/Spiritual Blueprint and the other highlighting the Collective/Civic Endeavor. Both are indispensable for understanding Zionism and the ongoing project of modern Israel.

Reading 1: The Covenantal/Spiritual Blueprint – Bezalel's Divine Mandate & the Ark's Sacred Core

This reading focuses on the Ark as the unparalleled spiritual heart of the Mishkan, representing the unique covenantal relationship between God and Israel, and the centrality of Torah. It emphasizes the intentionality, sacredness, and divine inspiration required for its construction.

The Ark's Uniqueness and Divine Origin

The text explicitly states, "Bezalel made the ark." As the commentaries highlight, this is not a casual detail. Rashi (Exodus 37:1:1) notes that Bezalel’s name is associated with the Ark because "he gave himself over to the work more whole-heartedly than the other wise men." This suggests a special level of dedication and spiritual engagement. Siftei Chakhamim further clarifies: "But the ark possessed great sanctity, so Bezalel personally exerted himself over it and extended himself more for the work." The Ark wasn't just another vessel; it was the vessel, demanding an exceptional personal commitment and a profound understanding of its spiritual weight.

Bezalel's Mystic Insight and the Ark as Torah

The mystics and philosophers delve deeper into Bezalel’s unique qualifications. Kitzur Ba'al HaTurim (Exodus 37:1:1) states, "Bezalel knew the secret of the Ark and the Chariot, for the Ark is opposite the Throne of Glory." This elevates Bezalel from a mere craftsman to a visionary, privy to profound cosmic secrets, implying that the Ark is a terrestrial reflection of God’s celestial dwelling. Haamek Davar (Exodus 37:1:1) connects the act of making the Ark directly to the reception of Torah: "The making of the Ark caused them to merit the Torah." Furthermore, it links this to the tribe of Judah’s future role as "legislators, that is, to make new halachot." This is a powerful assertion: the physical act of constructing the Ark for the Torah is intrinsically linked to the ongoing intellectual and spiritual engagement with Torah, the continuous process of interpretation and application that defines Jewish life. The Ark isn't just a container; it's a catalyst for ongoing spiritual growth and legal development. Rabbeinu Bahya (Shemot 37:1:1-4) elaborates on Bezalel’s divine spirit, noting that the Ark "required that the person making it entertained specific thoughts while making it." He goes on to connect the Ark and other vessels to the four-lettered name of God (Y-H-W-H), suggesting a deep Kabbalistic significance to its dimensions and placement, implying that its construction was an act of sacred meditation and cosmic alignment. He explicitly links Bezalel’s endowment with "wisdom, insight, and knowledge" (Exodus 31:3) to the emanations of the divine, asserting that Bezalel knew how to combine the letters of the alphabet used by God to create the universe. This underscores that the Ark is not a simple craft project, but a profound act of spiritual architecture, embodying divine wisdom and purpose. Rosh (Exodus 37:1:1) emphasizes the Ark's primacy: "He was first among all the vessels of the Mishkan... because the Ark, in which the Torah was placed, is called light, as it is said, 'For a mitzvah is a lamp, and Torah is light.'" Bezalel's name, "Betzal-El" (in the shadow of God), is seen as a direct allusion to this divine connection, suggesting his work was an embodiment of God's presence.

Zionist Connection: The Ark as Israel's Jewish Soul

In the context of Zionism and modern Israel, this reading underscores the profound spiritual and covenantal underpinnings of the state. The "Ark" of modern Israel is its Jewish soul, its connection to millennia of Jewish history, tradition, and values. It represents the non-negotiable core of its identity as a Jewish state, rooted in the ancient promise and the continuous narrative of a people returning to its land.

• The "Bezalels" of Zionism: Just as Bezalel was imbued with divine wisdom, so too did early Zionist thinkers, spiritual leaders, and cultural figures act as "Bezalels" – shaping the spiritual and ideological "Ark" of the nascent state. Figures like Rav Kook, A.D. Gordon, and Bialik, among others, sought to infuse the physical rebuilding with a deeper, covenantal meaning, ensuring that the return to Zion was not merely a political or economic project, but a spiritual rebirth. Rav Kook, for example, envisioned the state of Israel as a vehicle for the redemption of the world, seeing the physical rebuilding of the land as intrinsically linked to a renewed spiritual vitality and a deeper engagement with Torah.
• The "Sacred Core" and its Challenges: This reading reminds us that Israel's existence is not just a matter of geopolitical strategy or economic success, but a fulfillment of a historical-religious covenant. The debates within Israel about its Jewish character – Shabbat observance, kashrut, conversion laws, the role of religious parties in government – are all manifestations of the ongoing attempt to define and maintain the "sacred core" of the Ark. The tension lies in how to preserve this unique covenantal identity in a modern, pluralistic, and democratic society, where diverse interpretations of "Jewishness" often clash.
• Maintaining Kavanah (Intention): Just as Rabbeinu Bahya notes that the Ark's construction required "specific thoughts," so too does the ongoing building of Israel demand profound kavanah. It’s not enough to merely exist; the state must strive to embody the highest ideals of Jewish tradition – justice, compassion, holiness, and a commitment to tikkun olam (repairing the world). This calls for constant introspection and a conscious effort to align policy and practice with foundational Jewish values. The "broken tablets" (as alluded to in Rabbeinu Bahya's commentary on the wooden Ark) are a powerful metaphor for the moments when Israel falls short of its ideals, reminding us that even in imperfection, the sacred core must be honored and contained.

Reading 2: The Collective/Civic Endeavor – The "Wise-Hearted" and the Functional Mishkan

This reading broadens the scope beyond Bezalel’s individual genius to encompass the collective effort of the entire community in building a functional sanctuary. It highlights the principles of shared ownership, inclusivity, practical necessity, and the integration of diverse contributions for a common goal.

Beyond Bezalel: The Many "Wise-Hearted"

While Bezalel is singled out for the Ark, the larger narrative of the Mishkan’s construction emphasizes communal participation. As Ibn Ezra (Exodus 37:1:1) initially suggests, Bezalel made all the vessels, but Nahmanides counters, arguing that the phrase "he made" (for other vessels) refers back to "every wise-hearted man" (Exodus 36:8). This is a crucial distinction: the Mishkan, as a whole, was a collective enterprise, drawing upon the skills and contributions of many. It was not solely the work of a single divinely inspired individual, but a testament to the power of communal mobilization. The Ark, while unique, was part of a larger, functional system that required all its components to be built.

Shared Ownership and Inclusivity

Perhaps one of the most powerful insights for a civic reading comes from Rabbeinu Bahya (Shemot 37:1:1-4), who notes that for the Ark, God used the plural instruction, "they are to make the Ark" (Exodus 25:10), rather than the singular "you are to make" used for other items. He explains the reason: "so as not to allow any Israelite to say to another Israelite that he did not also have a share in the Torah." He further connects this to the Torah being given in the desert, an "ownerless" region, emphasizing that "no one has an exclusive on them, there is no law of copyright protecting the Torah." This is a radical statement of inclusivity! He even extends this, noting that the Torah’s purpose is for "HaAdam" (humanity) to perform its laws, not just "a priest, a Levite, or an Israelite." He uses the example of converts and the Kenites (descendants of Jethro) who sat in the Sanhedrin, demonstrating that Torah is accessible to all who embrace it. This vision of shared ownership and universal access to the core spiritual heritage is profoundly civic.

The Functional Mishkan and Honoring All Contributions

The Mishkan, with all its parts, was a functional dwelling. Ibn Ezra (Exodus 37:1:1) also notes the practical juxtaposition of the anointing oil and incense, even if their purposes differed, because they were both essential preparations. This highlights the practical necessity of all components for the overall function of the sanctuary. Rabbeinu Bahya also shares a Midrashic approach from Rabbi Chanina of Tzippori, describing three arks: two of gold, one of acacia wood, nested within each other. The wooden ark, though invisible, was to be honored because it contained the Torah. He draws a moral lesson: "even if one encounters a Torah scholar who is impoverished and whose exterior reflects this, one is to treat him with respect and honor as his body houses the Torah." This metaphor of the hidden wooden Ark is crucial: it speaks to honoring the inner content, the essence, even when the outer appearance is humble or seemingly less significant. It's about valuing the "wood" – the ordinary, the practical, the diverse contributions that form the bedrock of the community.

Zionist Connection: Israel as a Collective, Inclusive Society

This reading emphasizes modern Israel as a collective project built by the diverse hands and hearts of its people, striving for inclusivity and functionality.

• The "Wise-Hearted" Builders: Zionism was never just an elite project. It was built by farmers, laborers, soldiers, teachers, doctors, and engineers – the "wise-hearted" from all walks of life and all corners of the earth who poured their physical and intellectual resources into building the land. They are the "Oholiavs" and the countless unnamed contributors who built the kibbutzim, drained the swamps, established the institutions, and defended the borders. Their practical skills and communal spirit were as vital as any ideological blueprint.
• Shared Ownership of the State: Rabbeinu Bahya’s teaching that "they are to make the Ark" so that no one feels excluded from the Torah finds a powerful echo in the democratic ideals of modern Israel. The state belongs to all its citizens, not just a select few. The challenges of integrating diverse Jewish communities (Ashkenazi, Mizrahi, Ethiopian, Russian, etc.), and the ongoing struggle to define the status and rights of its Arab citizens, are all attempts to grapple with this concept of shared ownership and inclusivity. How does a "Jewish state" extend a full "share in the Torah" (broadly, a share in the national enterprise and its benefits) to all its residents, regardless of their religious or ethnic identity? This is the core civic tension.
• Honoring the "Wood" – The Everyday Citizen: The metaphor of the wooden Ark hidden within the golden ones reminds us to honor the "wood" – the everyday lives, struggles, and contributions of all citizens. The state must serve the practical needs of its people: security, education, healthcare, infrastructure, economic opportunity. These are the "other vessels" that make the "Ark" (the Jewish core) viable and protected. If the "wood" is neglected, if the basic needs of its citizens are not met, the entire structure is compromised. The moral imperative to honor the "impoverished Torah scholar" extends to honoring every citizen, ensuring dignity and respect for all who contribute to the national fabric, regardless of their perceived status or visible "gold."

In essence, both readings converge on the understanding that Israel, like the Mishkan, is a dynamic project that demands both profound spiritual intention and robust collective action. The tension between the sacred, particularistic core and the inclusive, universalistic civic endeavor is not a flaw, but a defining characteristic that requires constant navigation, dialogue, and a commitment to building a dwelling place worthy of the Divine presence in all its manifestations.

Civic Move

The "Mishkan" for Our Future: A Shared Visioning Project

To bridge the covenantal and civic readings of the Ark's construction, and to apply them to the complexities of modern Israel and global Jewish peoplehood, I propose a "Mishkan for Our Future" project. This initiative aims to foster dialogue, learning, and repair by engaging diverse Jewish and Israeli voices in a collaborative visioning process.

Action Steps:

1. Define Our "Ark": Identifying the Sacred Core (Covenantal)

• Prompt: Gather individuals from across the Jewish spectrum (religious, secular, liberal, conservative, Israeli, Diaspora) in small, facilitated groups. Ask them: "What are the non-negotiable, sacred, foundational values, principles, stories, or aspirations that must be at the heart of our collective Jewish endeavor – our 'Ark' – today?"
• Examples: Responses might include Jewish peoplehood, democratic values, human dignity, self-determination, tikkun olam, memory, commitment to Torah (in its broadest sense), Zionism, security, peace.
• Discussion: Encourage participants to articulate why these elements are sacred and how they connect to our historical narrative and texts. Explore commonalities and divergences in understanding. This is about identifying the "gold, inside and out," that defines our purpose.

2. Design Our "Vessels": Building the Functional Structures (Civic)

• Prompt: Following the identification of the "Ark," shift to the practical. "What are the essential, functional, systemic structures, laws, and institutions (our 'vessels') needed to support and protect this 'Ark' and allow it to thrive in the modern world?"
• Examples: This could encompass legal systems, educational frameworks, social welfare programs, economic policies, security strategies, cultural institutions, and mechanisms for inter-communal dialogue.
• Discussion: How do these "vessels" translate our core values into actionable policy and societal structures? How do they ensure stability, justice, and well-being for all members of the community? This echoes Ibn Ezra's point about all vessels serving a purpose, and the need for a complete, functioning sanctuary.

3. Enlist Our "Wise-Hearted": Empowering Diverse Contributors (Collective)

• Prompt: Reflect on the collective nature of the Mishkan's construction, where "every wise-hearted man" contributed. "Who are the diverse 'Bezalels' and 'Oholiavs' in our communities today – the thinkers, artists, engineers, educators, activists, spiritual leaders, and everyday citizens – whose skills, insights, and kavanah are needed to build this future 'Mishkan'? How do we empower all to contribute meaningfully?"
• Discussion: This step emphasizes the principle of shared ownership (Rabbeinu Bahya's "they are to make the Ark"). It challenges participants to recognize and value contributions from unexpected places, to seek out and uplift marginalized voices, and to create inclusive spaces where all feel they have a stake and a role. It’s about ensuring that the "wood" – the diverse, often hidden, strengths of the people – is honored and utilized.

4. Facilitate Dialogue and Seek Repair (Tikkun)

• Structure: Conduct these discussions as structured dialogues, emphasizing active listening, empathy, and seeking understanding over immediate agreement. Use a "Chavruta" (paired study) model or small group discussions to foster personal connection.
• Focus on "Broken Tablets": Integrate a specific prompt: "Where are the 'broken tablets' or areas of disrepair in our current collective 'Mishkan'? What needs mending, rethinking, or strengthening to ensure greater inclusivity, justice, and a deeper connection to our stated values for all citizens and members of the Jewish people?" This directly references Rabbeinu Bahya’s discussion of the broken tablets being held in the Ark, signifying that even in imperfection, there is sacredness and a call to repair.
• Output: The goal is not necessarily immediate consensus on policy, but rather a shared understanding of diverse perspectives on core values and practical needs. The output could be a "Mishkan Covenant" – a statement of shared principles and aspirational goals for Jewish peoplehood and Israel, recognizing inherent tensions but committing to ongoing constructive engagement.

This "Mishkan for Our Future" project aims to move beyond ideological camps, inviting participants to engage with the sacred texts and their modern implications not as dogma, but as inspiration for building a more just, vibrant, and unified Jewish future. It recognizes that the building is never finished, and that constant, intentional communal effort is required to sustain a dwelling place worthy of our highest ideals.

Takeaway

Our journey through Exodus 37 and its rich commentaries reveals a profound truth: the building of any lasting collective endeavor, be it an ancient sanctuary or a modern state, is an intricate dance between divine inspiration and human hands, between a sacred blueprint and the practical realities of communal life. The Ark, the heart of the Mishkan, stands as a powerful metaphor for the enduring tension and necessary integration of the covenantal and civic dimensions of Jewish peoplehood and the state of Israel.

We are reminded that our "Ark" – the core of our Jewish identity, our values, our historical narrative, and our spiritual aspirations – demands exceptional care, profound kavanah, and a deep understanding of its transcendent purpose. Just as Bezalel was filled with divine wisdom to craft the Ark, so too must we, as inheritors of this legacy, approach the ongoing project of building Israel and shaping Jewish life with intention, insight, and a commitment to our deepest values. This covenantal core is what gives meaning and direction to our collective journey.

Yet, this sacred core cannot exist in isolation. It requires a robust and inclusive "Mishkan" – a functional, equitable, and welcoming society built by the collective hands of "every wise-hearted person." The lesson that "they are to make the Ark" so that no one feels excluded from the Torah is a radical call for shared ownership and universal participation. It compels us to honor the "wood" – the diverse experiences, contributions, and needs of all citizens and members of our people, recognizing that the strength of the whole depends on the dignity and inclusion of each part. The everyday acts of building, sustaining, and repairing our communal structures are as vital as the grandest visions.

The challenge, then, is not to choose between a spiritual blueprint and a civic society, but to integrate them, to allow them to enrich and temper one another. Modern Israel, as a living Mishkan, constantly navigates this dynamic. It strives to be a state rooted in Jewish tradition and values (its "Ark"), while simultaneously aiming to be a vibrant democracy that champions equality and justice for all its inhabitants (its "vessels" and "wise-hearted" builders). This is a complex, often messy, and perpetually unfinished project.

Our history provides the blueprint and the inspiration, but our present actions, our willingness to engage candidly and compassionately with these tensions, determine its future. We are all, in our own way, Bezalels – called to build with wisdom, insight, and knowledge, not just for ourselves, but for the generations to come. The hope lies in our continued commitment to building a shared home, a vibrant "Mishkan," where the Divine Presence can truly dwell, embraced by all who contribute to its sacred and civic architecture. The work is hard, the disagreements real, but the promise of a collective dwelling place, a light unto the nations, is worth every dedicated effort.