Tzav: A Little More Space

By Yoni Laub

After reviewing the laws of the individual Korbanos, Hashem commands Moshe to inaugurate Aaron and his sons into serving in the Mishkan. This wasn't meant to be a private ceremony, or in front of some of Klal YIsrael, rather Moshe is commanded to “gather the entire assembly to the entrance.” (Vayikra 8:3) Rashi explains that the Mishkan did not have sufficient space for the entirety of Klal Yisrael but this was one of many cases where “the little held the many.” (Rashi ibid.) Rashi references the Medrash in Vayikrah Rabbah that says that the Mishkan miraculously fit 600,000 people and that instead of there being a proverbial spillover from the big crowd, Hashem made it that for special circumstances that required the whole nation to congregate, everyone would be able to fit.

We see a similar phenomenon with the Beis HaMikdash, as the Mishnah in the fifth Perek of Pirkei Avos explains, that one of the ten miracles that Hashem performed for our ancestors regarding the Beis HaMikdash was that although everyone stood tightly together, when they bowed, the Mikdash miraculously held the many.

Why was this necessary though? Why didn’t Klal Yisrael just build a bigger Mishkan? Why didn’t our ancestors construct the Beis HaMikdash in a way where it would take the size of Klal Yisrael and the need to bow during the services into account? Moreover, Ramban on Parshas Noach says that Noach had to build such a big Teivah because it would need to naturally have enough space for every animal. Noach couldn't get away with building a smaller Teivah and relying on a miracle to fit everyone because we don’t typically experience miracles that aren’t naturally possible nor are we supposed to rely on miracles in general.

Perhaps the reason why the Mishkan and the Beis HaMikdash relied on these miracles was to impart an important message at these crucial events. Fitting everyone into a space that has more than enough room is nice, but squeezing an entire nation into an area without sufficient space shows the ability to go above and beyond to include everyone in the Klal. When someone has space for five people at their table and invites four people over, that is certainly hospitable; but when one finds a way to get a sixth person a spot at that meal, knowing that person is in need, that is above and beyond inclusion and Chesed. When someone sees an opportunity for Chesed and contributes even given a lack of time or space, that is following in the footsteps of God. When someone has a busy schedule, yet finds a way to pick up a new or continue an existing Limmud despite a packed day, that is demonstrating the same Middah of finding a way to do the seemingly untenable because of its great importance. That is miraculous. That is Godly.

Connecting this idea to the upcoming holiday of Pesach, one of the fundamental aspects of the Seder night is remembering and experiencing the Geulah and transformation from slavery to freedom. Rabbi Jonathan Sacks zt”l explains that there is a core difference between slaves and freemen. It’s not that slaves work hard; freemen also often work very hard. The difference is that a slave does not have ownership of any resources or of their time. Therefore, slaves are not able to do Chesed beyond what their master instructs them to do. What makes a freeman a free man is his ability to do Chesed, help others, and contribute meaningfully to society. And because freemen have the ability to do Chesed, we therefore, have the responsibility to do Chesed and help others. May we embrace our freedom by living in God’s image and helping and being there for others, even when it seems that there is no space. Good Shabbos!