“Every man whose heart lifted him came forward. And every person whose heart moved him
brought the offering of Hashem for the creating of the Ohel Moed, all of its
components and the sacred garments.” (Shemot 35:21)
Hashem commanded Bnai Yisrael to build a Mishcan – a
Tabernacle. The Mishcan was constructed
from materials provided and contributed by Bnai Yisrael. Our pasuk describes the response of the
nation to Moshe’s request to supply these materials. In his comments on this passage, Rabbaynu Yonatan ben Uziel
explains that the craft-people who build the Mishcan were guided by the spirit
of prophecy.[1] Why did they require this spirit of prophecy
to perform their tasks? In order to
answer this question, we must identify and understand a fundamental paradox
within the commandment to build the Mishcan.
One of the interesting issues that is discussed
repeatedly in the Talmud is whether we can rely on the accuracy of
measurements. Let us consider a simple
case that illustrates this issue. On
Succot we are required to live in a succah.
The most fundamental element of a succah is its roof. The roof must be composed of branches or a
similar substance. We cannot use a
metal poles or even wooden poles that have been manufactured to the extent that
they are regarded as vessels. The
Mishne discusses a succah whose sechach – roof is composed of a combination of
suitable and unsuitable material. The
two materials are place on the roof in an alternating pattern so that the
quantity of the suitable material is exactly equal to the unsuitable
material. The Mishne rules that this succah
is acceptable. The Talmud observes that
according to some authorities in order for a structure to be regarded as a succah
only half of its roof must be covered with suitable sechach. A majority of the roof need not be covered
with suitable sechach. Apparently, the
Mishne supports this position. The
implication of this discussion is that if we assume that we cannot relay on the
exactness of the measurements of the two substances, the structure could not be
regarded decisively as a suitable succah.
This is because we could not be sure that the suitable sechach is
exactly equal in quantity to the unsuitable material.[2]
In short, the Sages disagree as to whether we can
assume that measurements are exact.
Some Sages maintain that we can make this assumption. Others argue that we cannot make such an
assumption. If we assume that
measurements can be exact, then the structure described in the Mishne is a
suitable succah, without qualification.
However, if we assume that measurements cannot be regarded as exact,
then the structure would not be suitable unless a marginal quantity of sechach
is added. This additional quantity of sechach
would assure that – in fact – the sechach was at least equal to the unsuitable
substance.
The same dispute extends to the measurement of
events as being simultaneous. The Sages
that contend that measurements can be regarded as exact, also assert that we
can assume that two events that appear simultaneous actually have occurred at
the same moment. The Sages that do not
accept measurements as being exact, also deny that two apparently simultaneous
events can be regarded as truly having occurred at the same moment.
At first glance, this dispute seems difficult to
understand. It is empirically evident
that it is remarkably difficult to exactly measure any quantity. Even if a measurement seems to be exact,
more careful examination will indicate that it is not. Certainly, it is nearly impossible to
conclude that two events are precisely simultaneous. Therefore, it would seem that the more reasonable position is to
assume that measurements are not exact.
We can gain an insight into this dispute through
another discussion in the Talmud. The
Talmud in Tractate Bechorot attempts to resolve the dispute between the Sages
on this issue. The Talmud suggests that
the dispute can be resolved through considering the Torah’s commandment to
build a Mishcan. The Torah provides
exact measurements for each of the elements of the Mishcan. Precise dimensions are delineated for the Aron
– the ark, the Shulchan – the Table that held the Shew Bread, and every other
component of the Mishcan. The builders
of the Mishcan were required to build the components to these exact
specifications. They could not deviate
from any of the specified dimensions.
The Talmud asserts that this proves that we can rely on the precision of
measurements! However, the Talmud
rejects this proof. It explains that it
is true that the Torah commands us to build a Mishcan and provides exact
dimensions. However, the dimensions
described by the Torah were not precisely achieved. Instead, the builders did their best to construct the Mishcan and
its components according to these dimensions.
However, because of the innate imperfection of any human measurement,
they were not successful.[3]
This discussion is difficult to understand. The Talmud’s discussion begins by assuming
that the Torah required the Mishcan to be built to precise measurements. This is offered as a proof to the opinion
that measurements can be regarded a precise.
However, as explained above, it is virtually impossible to make an exact
measurement. How can the Torah command
us to perform the impossible?
This question suggests an important insight into the
Sages’ dispute regarding the precision of measurements. As we have explained, the Mishcan presents a
paradox. We were required to build the Mishcan
according to exact specifications. Yet,
precise measurement is virtually impossible!
There are two obvious approaches to resolving this paradox.
One possibility is that the dimensions outlined in
the Torah represent targets. They are
impossible to precisely achieve but in constructing the Mishcan the builders
were provided with a model towards which they were required to strive. The actual Mishcan was not an exact
embodiment of this model. It is the
closest possible actualization of the model.
The second possible resolution of this paradox is
that the specifications must be achieved.
An approximation is not adequate.
However, the Torah accepts an empirical standard for all
measurements. In other words, if a
measurement is empirically met, the Torah regards the measurement as precise.
Let us now return to the discussion in the
Talmud. The Talmud initially asserts
that the requirement to build the Mishcan and its components to exact
specifications indicates that we can rely on the precision of
measurements. This proof can now be
understood. The proof is based upon the
assumption that the Torah’s standard of measurement is empirical. If the builders of the Mishcan carefully
measured their work and all of their empirical measurements indicated that the
design specifications had been met, then the standard of measurement was
satisfied. In other word, if empirical
measurement indicated that the Mishcan had been build exactly to specification,
then according to the Torah’s standards the Mishcan was regarded as built
exactly according to its specifications.
However, the Talmud rejects this argument. It suggests that – in fact – empirical
measurements are not regarded as precise.
Instead, in providing exact specifications for the Mishcan, the Torah created
design targets. The Torah recognizes
that these targets cannot be precisely achieved. However, it is not necessary to precisely achieve these
specifications. They are a target. The Mishcan was acceptable because it was
the closes possible embodiment of the required dimensions.
This analysis provides an explanation of the dispute
between the Sages. The Sages recognize
that it is virtually impossible to achieve precise measurements. The Sages that contend that measurements can
be regarded as exact do not dispute this issue. However, they contend that in establishing measurements the Torah
only requires that the measurements be met to an empirical level of
precision. When the measurement has
been empirically achieved, the Torah’s requirement is satisfied. However, the Sages who maintain that
precision is impossible, argue that the measurements of the Torah are exact requirements
that cannot be satisfied at an empirical level of precision. If this is the case, they must assume that
Torah’s specifications for the Mishcan are intended as design targets but not
absolute standards.
The Talmud offers another resolution of the paradox
of the Mishcan. The resolution is quite
enigmatic. It consists of a passage
from Divrei HaYamim – Chronicles. King
David instructed his son Shlomo to build the Bait HaMikdash – the Temple. He provided Shlomo with precise
instructions. He explained to Shlomo
that he was providing him with precise written instructions that he – David –
had received from Hashem through prophecy.[4],[5]
The Talmud does not comment on the passage or explain its relevance to the paradox. However, Rav Yitzchak Zev Soloveitchik – the GRI”Z – offers an interesting explanation of the Talmud’s comments. He suggests that although it is virtually impossible to make a measurement with exact precision, it is innately impossible. In attempting to make a precise measurement we are typically defeated by the imprecision of our measuring tools and the limitations of the human senses. However, if these limitations can be overcome, a precise measurement is possible. Based on this assertion, the GRI”Z explains the Talmud’s comments. David told Shlomo that he had received through prophecy exact specifications for the Bait HaMikdash. He assured Shlomo that the building of the Bait HaMikdash would be guided by the same Divine inspiration. Through this inspiration they would achieve a level of perfect precision not normally possible.
According to the GRI”Z, the Talmud is suggesting
that even the Sages that maintain that exact precision is normally impossible
to achieve would acknowledge that the Mishcan and its components were built
with exact precision. They too were
guided in their efforts by Divine inspiration.
This guidance enabled them to achieve a level of precision that is
normally not attainable.
We can now understand Rabbaynu Yonatan ben Uziel’s
comments on our passage. The
crafts-people who build the Mishcan required the spirit of prophecy in order to
complete their task. This spirit of
prophecy guided them and assured their success in achieving the precise
specifications required for the Mishcan and its components.[6]