Be Square

Besides for the structure of the Mishkan itself, there are four Kelim that are discussed in this week’s Parsha: the Aron, Shulchan, Menorah and Mizbeach Hachitzon. While these Kelim are all quite different from one another in terms of their appearance and use, there is a bigger difference between the first three Kelim and the final one. The Aron, Shulchan and Menorah are all located inside the Mishkan itself and used only be the Kohanim during their Avodah. The Mizbeach Hachitzon, however, is located in the Chatzer of the Mishkan—in full sight of even Yisroelim—and is used in the Hakrava of every Korban Yachid, giving it the closest association to the average member of Klal Yisroel. Indeed, as we learn the Pessukim that discuss this Keli we find an important message that speaks to each of us.

As with all the Kelim of the Mishkan, the first details given to Moshe Rabbeinu regarding the Mizbeach are the materials use for its construction and its dimensions: “V’Asisa Es HaMizbeach Atzei Shitim Chamesh Amos Orech V’ Chamesh Amos Rochev.” The Mizbeach, which was made of Shitim wood, was to be five Amos in its width and five Amos in its length. The Torah also adds that the height of the Mizbeach was three Amos, and later that the entire Mizbeach was to be coated in Nechoshes, copper.

If we compare the dimensions of the Aron to those of the other Kelim discussed in this week’s Parsha, the Mizbeach is in a way unique: it is the only one in which the length is equal to the width. In other words, the Mizbeach is square while the Aron and Shulchan are rectangular. The Torah seems to highlight this point by adding the words “Rabuah Yihiyeh” after discussing these dimensions. These words are curios, though, because by telling us that the dimensions of the length and width are equal, we know that the Mizbeach is a square. Why does the Torah see fit to add these words to highlight this point?

The Gemarah in Zevachim brings a Halacha that would seem to explain the addition of these words. In discussing the Mizbeach, the Gemarah notes that the actual length and width of the Mizbeach are not material, Middas Orko V’Midas Rochbo Ain Miakvin, as long as they are equal to one another—the size of the Mizbeach is not as important as the fact that it must be square—the two sides must be the same. The words “Rabuah Yihiyeh” are therefore understood because the Torah seems to have a specific Hakpada on the Ribuah of the Mizbeach, regardless of it’s actual size.

This Gemarah helps us understand another Gemarah paraphrased by Rashi here. The Gemarah earlier in Zevachim brings a Machlokes between R’ Yosi and R’ Yehudah regarding the size of the Mizbeach. R’ Yehuda holds that the words of the Passuk are to be taken at face value—Divarim Kiksavan. Based on Drashos, however, R’ Yosi holds that the Mizbeach was actually much larger in its length, width, and height. While it seems hard to belive that there could be a Machlokes as to something that seems to be so clear in the Pessukim, these two Gemarahs actually go hand in hand—the size of the Mizbeach is secondary to its Ribuah.

The question remains, however, why this is the case—what is it about the Mizbeach specifically that makes the Ribuah, its square shape, so vital? What message is the Torah sending us with this detail in the Halacha?

In order to answer this question, it may first be helpful to understand why the number five was chosen specifically. Even according to R’ Yosi that the Mizbeach could have been, and perhaps was, larger, the Torah chose the number five as the starting point—why? What is its significance?

There is yet another Medrash, found in the Tanchuma, that addresses this question.

The Medrash notes that the Mizbeach was five Amos in width and length because: “Hem Kiblu Es Haluchos Shekasuv Bahen Aseres Hadibros, Chamisha Al Luch Zeh V’chamisha Al Luach Zeh.” They, Bnei Yisroel, accepted the Luchos on which the Aseres Hadibros were written, five on one Luach and five on the other, and so the Mizbeach would be five Amos in each of its dimensions.

While the Medrash explains why the number five was perhaps chosen for the dimensions of the Mizbeach, we still must understand how the number of Dibros on each of the Luchos is related to the Mizbeach. Why do the Luchos dictate the size of the Mizbeach? And why is the number five the one that is chosen, and not the number ten, the total number of the Dibros accepted? This is the number associated with the Mizbeach in the most simple understanding of the Passuk, and the Medrash traces this back to the individual Luchos—why?

Perhaps we can explain this Medrash based on a point made by the Shem M’Shmuel in the name of his father, the Avnei Nezer. As we know, the ten Mitzvos that were Chakuk on the Luchos are referred to in Divrei Chazal as the “Aseres Hadibros”. The Avnei Nezer points out that generally a set of ten items is called “Asarah”, such as the Asarah Ma’amros that created the world, or the Asara Harugei Malchus. Why then, in this case, is the term “Aseres” used instead? He explains that the term “Asarah” refers to items that fall under the same category, yet are related to one another, while the word “Aseres” denotes a closer connection between the members of the set. The Aseres Hadibros, says the Avnei Nezer, are connected to one another, they are parts of the same whole, and the term “Aseres” is therefore more appropriate than “Asarah.”

The Shem M’Shmuel does not, however, explain how this is the case. How can this set of ten Mitzvos, which really run the gamut from Avodah Zarah to Kibud Av V’Em to Retzicha, be connected to one another?

Let us take a look at the Aseres Hadibros themselves to try and understand.

Although we know that the first five Dibros are categorized as “Bein Adam L’Makom” and the second five as “Bein Adam L’Chaveiro”, R’ Hirsch has a novel approach to this division. He explains that the first five Dibros address the primacy of Hakadosh Baruch Hu, and his Hashgacha upon all. The first three Dibros establish this fact, and indicate that it is a focus of our existence, and the next two teach us the way to ensure that our lives and those of our children are suffused with this awareness: Shabbos and Kibud Av V’Em.

The next five Dibros, he explains, teach us that this knowledge has an affect on our social and individual lives. The Mitzvos included in the final five Dibros are a result of our understanding the Yichud Hashem, and viewing our fellow man as equal to us because of it. If we understand that our successes and advatages are due in no part to our own doing but only to the Hashgachas Hashem, we have no choice but to view everyone as being equal. The respect and care demanded by the final Dibros are therefor due not to mere etiquette or civility, but to a recognition that we are all Chomer B’Yad Hayetzer and must treat each other accordingly.

Thus the first five Dibros, and the last five, are indeed part and parcel of a whole as the Avnei Nezer notes. The Aseres Hadibros are not a list of the most important or basic Mitzvos, but a comprehensive guide to our lives as Yidden—they teach us that we cannot separate that which we know from that which we do. Our every behavior is meant to reflect our awareness of the Yichud Hashem, and the Hashgacha that affects our every moment.

With this in mind, let us turn back to the Mizbeach.

As we noted, the Mitzbeach Hachitzon was in a way the most relevant of the Klei Hamishkan to the average person, for it was on this Mizbeach that the Korbonos he brought we offered. If we think about it, most of these Korbonos were brought as the result of an Aveirah—a Chatas or Olah that was brought due to an inequity of some sort. Our interaction with the Mizbeach, then, was usually at a time of reflection and introspection, as we did Tshuva for whatever Aveirah brought us to that place. Perhaps, then, the Mizbeach itself teaches us a lesson relevant to that moment.

The Passuk is Makpid that the Mizbeach be square, Chamesh Amos Orech V’ Chamesh Amos Rochev, in reference to the Luchos, to teach us that there are not two parts to our life—the theoretical and the practical. We come to Aveirah when our actions do no reflect that which we have learned and know to be true. This is why the number five is chosen and not the number ten: to teach us that the first five Dibros and the second five, while distinct, are equally important.

When our spiritual awareness lapses, our behavior is affected, because they are meant to be one and the same. One cannot learn and internalized the first five Dibros, devoted to Yichud Hashem, and not have it affect his every waking moment, and his every interpersonal interaction. When we do this, when we allow our judgment to be clouded and our awareness of the Yichud Hahsem to slip, we fall prey to the Yetzer Harah. The Mizbeach teaches the Choteh how to avoid further Aveirah—by infusing his every step with the awareness of the first five Dibros and allowing that to affect his life as defined in the second five.

This is the message that the Mizbeach sends us as well. We must live our lives in a way that is Ribuah—we cannot separate our knowledge in areas of Ruchni from our everyday activities. rather, we must act in a way that reflects the Yichud Hashem of which we are aware, and in that way we will avoid Chet, and rather be Zoche to the promise of “V’Asu Li Mikdash V’Shachnti B’Socham”, which Chazal explains means “B’soch Kol Echad V’Echad”, in each one of us.