Where’s the name of Hashem in this house?

In this week’s parsha, Hashem instructs Moshe on the construction of the Mishkan, Tabernacle, and its furnishings. One would expect such a holy and sublime Sanctuary to be associated with the name of Hashem at least a few times. Yet, other than the very first passuk, there is no mention of Hashem’s name in connection to any part of the Mishkan. The first passuk simply says that Hashem spoke to Moshe. (Indeed, it is well-known that the name of Moshe does not appear in next week’s parsha. In this week’s parsha it occurs only once. Thus, it appears once in the entire two parshiyos.)

In modern times, we have no actual Sanctuary. We have shuls and batei midrash that are holy places. But the holiest objects we have are sifrei Torah, followed closely by tefillin and mezuzos. In general, holy items that must be treated with respect, even when they are worn out, are called colloquially “shaimos”. This translates literally as “names.” It is a reference to the sanctity of the names of Hashem within them. (Though “shaimos’ is used for items such as worn-out tefillin straps as well, these are really called tashmishei kedusha, attachments used with sacred items.) Why would the Torah omit any mention of Hashem’s names when discussing the ultimate holiness?

Perhaps this is an example of hesitating to mention the name of Hashem in vain. This is something so serious that we avoid ever uttering the name outside of tefilla and Torah reading. At all other times, we use the word Hashem — literally, “the Name.” When beginning a project that should be invested with sanctity, we say: “This is being done for the sake of Hashem, for the sake of the mitzvah of …, for the sake of the sanctity of … .” This is actually learned from our parsha. “They shall take for Me a terumah …, For Me, that is for My name.” It should have no other motivation other than for Hashem’s name!

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If one is preoccupied by building such holy items, he might be tempted to mention Hashem’s name all the time. This might include unnecessary utterances or uttering the Name in unclean surroundings. We avoid this at all costs. Were there to be multiple “shaimos” this would lead to a loss of sensitivity and maybe some levity. Therefore, the Torah omits Hashem’s name in the entire parsha.

However, there seems to be more to the picture here.

One could say that since this discusses Hashem’s “home,” this is setting an example of modesty and humility. Hashem does not mention His own name. But we find many examples of things that Hashem instructs us to do for Him that have multiple mentions of His name.

Perhaps the message is the opposite. Hashem asks us to make a special home for ourselves “so that I may dwell within them!” The purpose of the Mishkan as a repose for the Shechina, Divine Presence, is to create a space where we can feel His immanence right here in our earthly abode. It is for us more than for Him. Hashem needs nothing from us. He has the entire universe, everything that exists, that ever existed and that will ever exist. Every part of His creating the universe is to grant goodness. Why on earth (!) would He ask us to make Him some space?

Having that in mind, the instructions are not on the lines of “Build me a sanctuary! I would do it myself, but I am delegating it to you!” Rather, the instructions are: “Build yourselves a sanctuary, where you will make space for Me! You will allow yourselves to bring My presence into your midst! You are doing this for yourselves, for Yisroel!”

By omitting His name, He is indicating that this is not for Him. It is for Yisroel.

This is the prototype for all Jewish homes. It is the prototype for every Jewish heart. It is about us. “Bilevavi mishken evneh — I shall build a sanctuary in my heart!”

We all have the capacity to make room for the Shechinah within our hearts. PJC

Rabbi Shimon Silver is the spiritual leader of Young Israel of Greater Pittsburgh. This column is a service of the Vaad Harabonim of Greater Pittsburgh.