וַיַּרְא משֶׁה אֶת כָּל הַמְּלָאכָה וְהִנֵּה עָשׂוּ אֹתָהּ כַּאֲשֶׁר צִוָּה יְדֹוָד כֵּן עָשׂוּ וַיְבָרֶךְ אֹתָם משֶׁה

(שמות לט:מג)

In Yalkut Shimoni (Melachim Aleph, remez 184), it is written that Rabbi Chanina explains that although Bnei Yisroel finished constructing the Mishkan on the 25th of Kislev, it remained folded up until Nissan. Bnei Yisroel questioned Moshe, suspecting perhaps a flaw was the reason for the delay. However, the true reason was Hashem’s intention to entwine the joy of the Mishkan’s inauguration with Nissan, the month Yitzchak was born. However, since Kislev did not witness the Mishkan’s inauguration, Hashem promised compensation, which came through the rededication of the Bais Hamikdash during the time of the Chashmonaim.

Zera Shimshon asks: What is the importance of the 25th of Kislev, that it was designated for the completion of the Mishkan. Why not some other day?

Secondly, Zera Shimshon explores the reasoning behind deeming the month of Yitzchak’s birth as the date to begin using the Mishkan. Why didn’t Hashem select Tishrei—the month of Avraham’s birth—for this milestone, especially considering that Tishrei was chosen as the month to inaugurate the Beis Hamikdash built by Shlomo?

Zera Shimshon answers these questions by referencing two insights from Rabbeinu Bechaye.

Firstly, in our parsha, Rabbeinu Bechaye cites a midrash illustrating the parallels between the Mishkan and the creation of the world. For example, concerning the creation, it is written in Yeshaya (40:22), “Who spreads out the skies like a thin cloth and stretches them out like a tent to dwell in.” Similarly, regarding the Mishkan, it is stated, “You shall make curtains of goats’ hair for a tent over the Mishkan … ” This analogy highlights the conceptual resemblance between the creation of the world and the construction of the Mishkan.

Secondly, in his commentary on parshas Tetzaveh, Rabbeinu Bechaye notes that Hashem spent 72 hours creating the world. Hashem didn’t do any creation at night and, therefore, 12 daylight hours across the six days of creation equals 72. Mirroring the 72 hours of creation, Bnei Yisroel spent 72 days constructing the Mishkan.

How is this?

Moshe Rabeinu returned from Har Sinai on Yom Kippur, the 10th of Tishrei, carrying the second Tablets. He then instructed Bnei Yisroel to build the Mishkan. Counting from the 11th of Tishrei, there were 20 days left in Tishrei, 29 days in Cheshvan and 25 days in Kislev, totalling 74 days.

However, Chazal in a midrash reveals that the construction did not begin immediately after Yom Kippur. Instead, two days were spent collecting contributions for the Mishkan. As a result, the actual construction took place over a period of 72 days, corresponding exactly to the 72 hours Hashem spent creating the world!

You might question the calculation, however, noting that since they refrained from building on Shabbos, there should be 10 fewer days in the count! However, the Zera Shimshon clarifies that although Bnei Yisroel did not engage in the physical construction of the Mishkan on Shabbos, they dedicated their time to studying the halachos pertaining to its construction which prepared them to construct the Mishkan more efficiently. As a result, the Shabbosim were incorporated into the total count of the construction period, even though no physical building took place on those days.

There still remains the question, though: Why did Hashem keep the Mishkan folded up and idle until Nissan? Why did Hashem not “put the Mishkan into service” right when its building was completed?

The Zera Shimshon provides an explanation based on a midrash and a passage from Maseches Shabbos 89b.

According to the midrash (Bamidbar Rabbah 12:14), the Mishkan in the desert was intentionally called “Mishkan” because it shares a similarity with the word “mashkon,” which means collateral. If Bnei Yisroel fail to follow Hashem’s path, Hashem will repossess the Mishkan, just as a lender takes collateral from a debtor who has not repaid their debt.

It is mentioned in Maseches Shabbos that in the future, klal Yisroel will sin against HaKadosh Baruch Hu, and Hashem will consider punishing them. Hashem approached Avraham, who suggested erasing them. Hashem then turned to Yaakov, who also responded that Hashem should destroy them. Only Yitzchok defended Bnei Yisroel and minimized their sins. In essence, the passage implies that in the future, Yitzchok alone will be the sole advocate to save klal Yisroel and be able to persuade Hashem to show mercy and spare Bnei Yisroel from annihilation.

Foreclosure is, oftentimes, a harsh and unpleasant process that can strain the relationship between the lender and the borrower, and it does not demonstrate a strong bond of love and trust between them. Consequently, since Bnei Yisroel understood the connection between the Mishkan and the concept of mashkon (collateral), when Hashem commanded to build the Mishkan they might have felt distressed and anxious, worrying that Hashem was angry with them.

To alleviate their concerns and help them view the Mishkan in a more positive light, Hashem chose to initiate the Mishkan’s use in the month of Nissan, which coincides with the birth of the great advocate, Yitzchak. By doing so, Hashem intended to remind Bnei Yisroel of Yitzchak’s role as their defender and to encourage them to perceive the Mishkan as a symbol of the enduring relationship between Hashem and His people.

In a lender-borrower relationship, collateral acts as a security, ensuring that the borrower will meet their commitment to repay the debt. The purpose of collateral is not to be permanently seized but rather to give the borrower time to fulfill his commitment. Similarly, the Mishkan—as a form of collateral—serves to give klal Yisroel the opportunity to perfect themselves and mend the severed connection between them and Hashem. Ultimately, the Mishkan stands as a testament to Hashem’s enduring love and faith in His people—a symbol of hope that even in times of struggle, the bond between the Hashem and Bnei Yisroel remains unbreakable, waiting to be rekindled through the sincere efforts of a nation striving to reconnect with their Creator.

What does this mean for me and for you?

When we face challenges or hardships from Hashem, it is essential to understand that His intention is not to destroy us but rather to provide us with an opportunity for self-improvement. Just as the Mishkan serves as a mashkon (collateral) on a national level—giving klal Yisroel time to realign themselves and strengthen their connection with Hashem—our individual struggles can be viewed as a form of personal collateral. These difficulties serve as a wake-up call, urging us to reflect on our actions and rectify any wrongdoings.

If we find ourselves in such situations, chas v’shalom, it is crucial that we do not become paralysed by fear or despair. Instead, we must actively work on bettering ourselves, recognizing that this was the purpose of the hardship all along. By embracing these challenges as opportunities for spiritual growth and character development, we can transform our trials into stepping stones toward a stronger relationship with Hashem. Remember, Hashem’s love for us is unwavering, and His guidance—even through difficult times—is always aimed at helping us become the best versions of ourselves.

(Adapted from Zera Shimshon, parshas Pekudei, derush 4)