S.A.L.T. - Wednesday

Yesterday we looked at Moshe's introductory remarks to Benei Yisrael before God's revelation in the mishkan on the eighth and final day of its inauguration: "This is the thing that God commanded that you do, and the Glory of God will appear to you…" (9:6). As mentioned, the Midrash interprets this "thing" as the elimination of the evil inclination from the people's hearts. While yesterday we considered the relevance of this injunction to the inauguration of the mishkan, today we will focus on the textual basis for this interpretation. Meaning, from where in the verse did Chazal arrive at such an explanation?

The Malbim points to two elements that, when combined, yield the Midrash's conclusion. First, the Torah never records any specific measures required of Benei Yisrael as part of the ceremonies of the eighth day of inauguration. Reviewing the beginning section of Parashat Shemini, we find not a single imperative directed towards the people beyond providing animals to Aharon; only Aharon and his sons are charged with specific responsibilities. Apparently, reasons the Malbim, this "thing" spoken of by Moshe refers to a general attitude on the part of the nation required before God's Presence can descend onto the mishkan.

This first point yields the second: given that no specific imperative appears, "this thing" must modify some procedure mentioned previously, rather than thereafter. In other words, Moshe's comments here do not introduce the following verses (which are addressed to Aharon) but rather refer back to the previous verses. The Malbim explains that Moshe here orders Benei Yisrael to follow the lead of the kohanim: the masses must conduct in their own, internal "sanctuaries" the same rituals performed by the kohanim in the actual mishkan. Just as the kohanim sacrifice animals - purely physical creatures - upon the altar, so must each individual devote to God his physical qualities, channeling all his energies towards spiritual endeavors. Hence, the Midrash explains, Moshe here admonishes the people to "sacrifice" their evil inclination to the Almighty.

Beyond conveying the message of the necessary priority of the spiritual over the physical, the Malbim's approach also teaches an important lesson concerning the proper relationship between the clergy and lay populations as envisioned by the Torah. Although only the kohanim performed the rituals in the mishkan, Moshe assigns the people an integral and indispensable role therein. The service of the kohanim must serve as an example for the people to follow. Symbolically, this represents the critical function of the sages throughout the generations: to set the standard for the masses. No brick walls are allowed to separate the two groups. The spiritual devotion of the religious leaders must directly impact upon their constituents.

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