Three Different Conceptions
As mentioned,1 the Rambam does not consider the fashioning of
the utensils of the Beis HaMikdash — the altars, the menorah, the
table for the showbread — as mitzvos in their own right. Instead, his
conception is that these activities are all included in the mitzvah of
constructing the Beis HaMikdash.
We can understand the Rambam’s conception of the
relationship between these utensils and the Beis HaMikdash by comparing
it to a frequently used Rabbinic conception — the relationship between the
individual elements (yrp) of a greater whole (kkf), to that
whole.2
In general, there are three ways of describing this relationship: a) The
particular elements have no importance in their own right. Their existence
assumes significance only when they are united and forged into a greater
entity. To use slightly different wording — the existence of the individual
elements is merely a preparation for their ultimate inclusion into the greater
whole.
To cite a halachic example: A single strand of
tzitzis is of no significance whatsoever. When, however, it is joined with
three other strands and they are tied in the proper manner producing eight
strands, a tzitzah is formed which can be used — together with three
others — to fulfill the command of the Torah.
b) The particular elements are each considered important in
their own right. Nevertheless, a new and more encompassing significance is
generated when they come together to form the whole. For example, the formation
of a minyan when ten men come together for prayer. Every individual
person possesses a certain dimension of holiness. Nevertheless, the union of ten
individuals, establishing a communal entity, generates a far greater degree of
holiness.
c) The particular elements of the greater whole are not
individually significant. Nevertheless, after the greater whole has been
established, each of the particular entities also is granted a measure of
individual importance.
This concept can be illustrated by using an example from the
Beis HaMikdash itself. The Beis HaMikdash is composed of several
different elements: the Courtyard,3 the
Sanctuary, and the Holy of Holies. Until the Beis HaMikdash as a whole
was completed, none of these particular elements had any holiness attached to
it. Once the Beis HaMikdash was sanctified, however, each of these
particular elements was granted a degree of holiness of its own in addition to
the holiness of the Beis HaMikdash as a whole.
This concept is reflected in the designation of each of these
portions of the Beis HaMikdash as a different category of holiness: “The
Courtyard of the Israelites is holier than the Women’s Courtyard.... The
Sanctuary is holier.... The chamber of the Holy of Holies is holier than
it.”4
The distinct status of each of these portions of the Beis
HaMikdash is further emphasized by a law which states5 that an object that was dedicated to
be used for the construction of one of these portions may not be used for the
construction of a different portion.6
Applying These Concepts to the Utensils of the
Beis HaMikdash
According to the first conception, it can be explained that
the different utensils necessary for the construction of the Beis HaMikdash
had no independent importance of their own. When, however, the Beis
HaMikdash was completed, these utensils received importance as parts of this
greater whole.7
According to the second conception, the utensils possessed
importance as sacred articles even before the Beis HaMikdash was
constructed. When, however, they were included in that structure, they and the
structure as a whole, were granted a new dimension of sanctity; for the Beis
HaMikdash, the resting place for G‑d’s Presence, had been completed.
According to the third conception, the utensils of the
Beis HaMikdash did not, originally, possess any sanctity. Nevertheless,
after the Beis HaMikdash was constructed, these utensils were endowed,
not only with the sanctity of the Beis HaMikdash as a whole, but were
also granted a measure in their own right.8
Differences in Halachah stemming from these
Three Approaches
The utensils of the Beis HaMikdash must be fashioned
for the sake of being used for this holy purpose.9 Accordingly, the three different
approaches mentioned above are significant in regard to the intent a person
must have when fashioning such a utensil.
According to the first approach, one must have the intent
that one is fashioning a portion of the Beis HaMikdash. According to the
second approach, one must have in mind the sacred nature of the particular
utensil one is fashioning. And according to the third approach, both intents —
that one is fashioning a portion of the Beis HaMikdash as a whole, and
that one is making a utensil which will possess its own unique holiness — are
required.
A second difference results from the law prohibiting the
construction of the Beis HaMikdash at night.10
According to the first and third approaches, since fashioning the utensils is
considered as part of the construction of the Beis HaMikdash, this
prohibition applies to the utensils as well. Since, by contrast, the second
approach sees these utensils as having an independent measure of holiness, they
are granted importance of their own. Fashioning them, thus, can be viewed a
distinct act, separate from the construction of the Beis HaMikdash, and
is, therefore, permitted at night.
The Rambam’s Approach
From a careful analysis of the wording used by the Rambam
in Sefer HaMitzvos, we can reach a conclusion concerning his approach to
this issue. There the Rambam states:
This charge of a general nature[, the commandment to make a
Sanctuary,] includes many diverse elements: the menorah, the table [for
the showbread], the altar, and others. All of these are parts of the Sanctuary
and they are all included under this name, despite the fact that there is an
individual commandment for each of these elements.
This implies that the commandment to make a Sanctuary for G‑d is to include
“many diverse elements.” Although a single identity is intended to permeate the
entire structure, the existence of different utensils that have a unique measure
of holiness of their own is not considered a contradiction to their being part
of this greater whole.
* * *
May the intent necessary when fashioning the utensils of the
Beis HaMikdash soon be a matter of actual and not abstract concern, with
the coming of the Redemption, when we will join in the construction of the Third
Beis HaMikdash. And may this take place in the immediate future.
Adapted from Likkutei Sichos, Vol. XXI,
Vayakhel-Pekudei
