Mikdash or Mishkan
Should we refer to the tabernacle as the Mishkan or the Mikdash? Why one and not the other?
We know that Mishkan refers to G-d dwelling among us. What does Mikdash mean? Might it be a parallel to how mayim is the mem prefix to yam – water is the essence or extract of the seas. If so, does that suggest that the mikdash is the essence or extract of holiness, kodesh?
If this is correct, is the mikdash actually a guide for how to be holy?
If this might be one viable meaning of mikdash, then shouldn’t each major item in the mikdash represent an aspect of holiness, a model or lesson for us to follow?
Shittim Wood?
Why does the Torah specify shittim wood? Why not some other wood? Or just wood in general?
The root word for shittim is only found in two other places in the Torah:
But if you have gone astray (shoteh) while living in your husband’s household and have defiled yourself
This is the Torah in cases of jealousy, when a woman goes astray (shoteh) while living in her husband’s household, and defiles herself.
Why would the mikdash, the archetype of holiness, be comprised of a wood signifying going astray, after adultery?!
Here is an image of a shittim tree in the Sinai:
The wood itself is not straight: it is twisted, perhaps reflecting this quality of shoteh, of going astray?
Might the tree represent man’s natural inclination to stray?
But why? Why use such a wood in the mikdash?!
Was No Wood Visible?
Perhaps the answer is found in the fact that nothing in the mikdash had visible wood at all! Everything seems to be plated or covered by some other material.
Is it possible that we are meant to understand that we are, like the wood, always seeking to turn aside from the straight path? And are we to further understand that to achieve holiness, we should cover ourselves with artificial qualities, just as the shittim wood of the mikdash was always and everywhere covered with cloth, copper, silver or gold?
Might the use of the shittim wood and the other materials contain this symbolic lesson: that within all of us is a natural animal, but that we are meant to always cover and disguise our natures? Are we meant to be better than our naturally twisted selves?
Rims?
Why do the Table, the Ark, and the Incense Altar have rims, zar? What does this word mean?
Might there be a connection to the fact that the word appears a total of 8 times in connection with these objects? Isn’t 8 the number of divine connection?
Is it a coincidence that every other use of this word, zar, in the Torah refers to something or someone that is not supposed to be connected to the mikdash or kodesh?
And what about the normal Altar and the Menorah? Why do they not have rims, zar?
Might it be possible that the zar symbolizes an exclusive and closed relationship (just as a marriage is meant to be intensely private), but that the Menorah and normal Altar do not have a zar because their function is for the whole world?
Could not any non-Jew bring an offering? Isn’t the light/knowledge symbolized by the Menorah meant for the whole world? Does that explain why these did not have a zar?
Connections: Table/Showbread and Eden?
What does the table, the Shulchan symbolize? The word Shulchan is first found here, but its root word, shalach is first found as part of the Eden story:
And the Lord God said, Behold, the man is become like one of Us, knowing good and evil: and now, what if he put forth (shalach) his hand, and take also of the tree of life, and eating, live for ever:
And why were we expelled from the Garden? Was it not because we gave in to temptation; we allowed our decision-making to be guided by what our eyes found attractive? There is a mirrored shalach in a subsequent verse, which is about the expulsion directly:
Therefore the Lord G-d sent (shalach) him out of the garden of ῾Eden, to till the ground from whence he was taken.
Is that all?
Isn’t lechem, bread, first mentioned in Eden as well?
By the sweat of your brow shalt thou eat bread.
Is there meaning here as well? What might we learn about the symbolic meaning of the table and showbread that connects to Eden? Could it be that we are supposed to learn some key lessons from Eden – for example, the importance of not following our eyes and desires? Might that be an element of holiness?
Might this also explain why the Table uniquely had two rims/borders? That normal temptation might entice a stranger to seek contact with the mikdash, but the Torah is acknowledging that man is especially driven by his desires? So we need two rims, to show the need to be doubly careful about rationalizing our desires? That we need extra fences between ourselves and things we might desire, because we have a tendency to justify whatever we want?
Note that the first use of saviv, “encircle” is also found describing Eden!
A river went out of ῾Eden to water the garden; and from thence it was parted … The name of the first is Pishon: that it is which compasses (saviv) the whole land of Ḥavila, where there is gold; And the name of the second river is Giĥon: it compasses (saviv) the whole land of Kush.
Is the Table and Showbread really supposed to remind us of the lessons of Eden and how acting differently can lead us to kedusha, holiness?
Or are all the linguistic connections mere coincidental?