Parashat Tetzaveh, 5784, 2024: "And I Will Dwell in Their Midst"

Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ
 
The notion of Hashem dwelling amongst our people is presented in two pasukim in Sefer Shemot. The first appears in last week’s parasha, “And they shall make Me a sanctuary (mikdash) and I will dwell (v’shachanti) in their midst;” and the second in our Torah portion, “I will dwell (v’shachanti) in the midst of the children of Israel, and I will be their G-d (v’hayiti lahem l’Elokim).” (25:8 and 29:45, translation, The Judaica Press Complete Tanach)  The first pasuk states that as a result of constructing the Mishkan the Holy One blessed be He will dwell among us, and the second adds the idea that His dwelling in our midst indicates He will be our G-d. As such, the following formula emerges: Construction of the Mishkan eventuates in v’shachanti among us, which leads to v’hayiti lahem l’Elokim.
 
Although they seem to convey similar content, v’shachanti, and v’hayiti lahem l’Elokim are actually dissimilar concepts. This approach was followed by both the Sforno (Rabbi Ovadiah ben Ya’akov,1475-1550) and the Netziv (Rabbi Naftali Tzvi Yehudah Berlin, 1816-1893) in their respective Torah commentaries on Sefer Shemot 29:45. According to the Sforno, v’shachanti refers to Hashem’s ready desire to accept our tefilot, and our avodah (korbanot). In contrast, v’hayiti lahem l’Elokim, gives voice to the idea that Hashem will do so bikvodo u’vatzmo, that is, without any intermediary. This is similar to how He took us out from Egypt: “Not through the efforts of an angel (malach), not through the exertions of a ministering angel (saraf) and not as a result of a messenger (shaliach), rather, by the Holy One blessed be He, in His honor and glory.” (Haggadah)
 
The Netziv differs from the Sforno’s interpretation of “v’shachanti in our midst,” and suggests it denotes an everlasting connection between Hashem and the Jewish people—even when we are not zocheh to have the Mishkan:

Even in the absence of the Mishkan, wherein Hashem’s glory, may He be blessed, was explicitly manifest, [He] will continue to ever be in the midst of the Jewish people. This means that His Schechinah (Divine Presence) will never depart from the community of Israel…even though it will not appear manifestly evident to all. (Translation my own)
 
Moreover, unlike the Sforno, the Netziv suggests that “v’hayiti lahem l’Elokim” signifies the Almighty is continually attuned to and “watchful of our needs and will fulfill them.” 
 
Whether we follow the Sforno or the Netziv, both agree that v’shachanti and v’hayiti lahem l’Elokim refer to Hashem’s commitment to an eternal personal relationship with the Jewish people. In my view, this is the counterpoint to our passionate song at the Yam Suf: “This is my G-d and I will ever praise him (zeh kali v’anvahu), the G-d of my father, and I will exalt Him.” (Sefer Shemot 15:2)  We were G-d intoxicated at the Yam Suf and could not hold ourselves back from bursting out in a song of ever-lasting love to Him; now, so to speak, it is Hashem’s turn to proclaim His never-ending love for the Jewish people.
 
On measure, this analysis lends new meaning to the oft-said phrase: “Ashreinu mah tov chelkeinu u’mah nayim goraleinu u’mah yafah yerushateinu—We are overjoyed in the goodliness of our portion! And how pleasing is our fate! And how desirous is our inheritance!” The terms portion, fate and inheritance refer to the holy Torah and the dynamic relationship it fosters between Hashem and the Jewish people. Therefore, let us proclaim, “zeh kali v’anvahu,” and may we once again be blessed to hear, “v’shachanti v’hayiti lahem l’Elokim!” V’chane yihi ratzon.
 
Shabbat Shalom
 
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