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In Parashat Terumah, Hashem commands Moshe Rabbeinu to build the Mishkan and all of its vessels, “K’Chol Asher Ani Mareh Otcha”,“According to all that I will show you.” (Shemot, 25:9) Yet, there is no mention of Hashem showing anything to Moshe. How did this demonstration happen? The Ba’al HaTurim answers with an intriguing observation. The Gematria of the word “Mareh, show” equals 246, just like the name “Gavriel.” According to Chazal, Gavriel is a Malach that Hashem sends out on various missions. Here, the Ba’al HaTurim finds an allusion that Hashem assigned Gavriel the task of showing Moshe Rabbeinu His design for the Mishkan.
The Ba’al HaTurim is referring to a scene from Menachot 29a where an Aron of fire, a Shulchan of fire, and a Menorah of fire each descended from Shamayim as visual aids for Moshe. (The Yerushalmi even adds a fiery Shekel to the list!) Apparently, Gavriel wore an apron for this private lesson and personally taught Moshe all about the Menorah’s construction. (Menachot, 29a) Interestingly, Gavriel is called the “Sar Shel Eish,” the angel of fire (Midrash Tehillim 117, Pesachim 118a), so he is certainly qualified to educate Moshe regarding the Menorah; a fiery Malach with a fiery image of a fiery vessel.
Rav Yosef Zev Soloveitchik offers further insight on this point. He observes that the Gemara only mentions Gavriel in connection with the Menorah, yet we know that Moshe Rabbeinu saw fiery images of all the other vessels as well. Why was the Menorah different? Rav Soloveitchik believes that Gavriel had to demonstrate the act of hammering it out from a solid block of gold, a task unique to this Kli. While an image was all it took for Moshe to grasp the other Keilim, here he needed a more hands-on lesson. So Hashem sent Gavriel with his apron to model each step until the procedure was clear. (Chidushei HaGriz)
But was it really necessary? Why did Moshe need Gavriel in the first place? After all, he already had experience with visions of heavenly fire. When Moshe first encountered Hakadosh Baruch Hu, he saw a burning bush in the wilderness and said, “Asura Nah V’ereh et HaMareh HaGadol HaZeh”, “I will turn aside now to see this great vision - why will the bush not burn?” (Shemot, 3:3) Now, in Parashat Terumah, Hashem once again communicates with Moshe through an image in fire; “K’chol Asher Ani Mareh Otcha”, “According to all that I will show you.” The Torah uses the same language for both interactions, and each refers to fiery images. Yet, Moshe had no trouble understanding Hashem at the Sneh, without any assistance from expert Malachim. If he could handle the burning bush, why did he need Gavriel’s help with the fiery Mishkan and its fiery Keilim?
One approach to clarifying Gavriel’s contribution begins by recognizing a painful piece of irony. Hashem’s fiery images of the Mishkan tragically became reality as the Beit HaMikdash burned in real fire. These visions aided Moshe in the Mishkan’s construction, and in a prophetic twist, he also caught a glimpse of their destruction. It is as if Chazal were saying, Chas v’Shalom, that these holy structures were set ablaze before they were even built!
In our mind’s eye, we can imagine what Moshe Rabbeinu’s reaction might have been upon seeing the vision of a burning Mishkan. “Ribono Shel Olam, don’t You remember the burning bush?” The Torah emphasized what had captivated Moshe’s attention at the Sneh; the bush was on fire and yet it would not burn! This image symbolized Klal Yisrael, as we are surrounded by enemies and continue standing strong (Ibn Ezra, Shemot 3:3). In contrast, the Mikdash was surrounded by enemies and fell. One image fosters hope and resilience, while the other heralds suffering and exile. One fire ignited the exodus, while the other seared a smoldering scar upon the collective Jewish heart. Although Klal Yisrael would survive, it is still hard to reconcile the inspirational burning bush with the devastating fire of Churban HaBayit. Thus, Moshe may reasonably have felt disillusioned by these two discordant images in fire. How could both be true?
This might be why Hashem appointed Gavriel as Moshe Rabbeinu’s tutor. If the goal was simply to build each vessel, then maybe a fiery image would suffice. However, Gavriel’s presence may have conveyed a different aspect of the Avodah, one that Moshe could not have intuited on his own. Following Rav Yosef Zev Soloveitchik’s theory, Moshe needed Gavriel’s help to reach beyond the step-by-step blueprints. Any Malach could go through the motions, play show-and-tell, and explain how to build holy structures, but it would take the Sar shel Eish to model the proper Kavanah for this Avodah and answer Moshe’s question.
The answer lies in one particular detail from the Gemara’s narrative: the apron. Why did Gavriel’s outfit matter? Says Rashi, “a craftsman who wishes to create beautiful artwork will gird himself with an apron to protect his clothing” (Menachot, 29a). A true artist knows that his work will get messy. He cannot bring his vision to life if he worries about getting dirty along the way. By wearing an apron, the craftsman feels free to apply himself without hesitation. He holds nothing back from the creative process. If paint splatters, so be it. There will be spills and setbacks, mistakes and disappointment, and the artist must be ready to work through it all. Allowing himself to access his full Koach assures the craftsman that his Avodah will be beautiful even when it is challenging. The apron enables him to clear away the static and bring out the truest expression of his energy and passion.
Perhaps this, too, was part of Gavriel’s demonstration. Building with fire means serving Hashem with passion, and many sources explain Moshe’s fiery images of the Mishkan that way. But sometimes we feel burnt out. Sometimes we feel so distant from Avodat HaKodesh. We may doubt ourselves and despair over our limitations. Am I building the Mishkan or watching it burn? How can we find the light of the Sneh in the darkness of Churban? Hashem wanted Moshe to know these moments are part of Avodat HaKodesh. To build the Mishkan, Moshe had to learn from an artist whose Kavana was clear: “La’Asot Melacha Na’eh,” the work itself must be beautiful. We wear an apron to pursue holiness with authenticity, serving Him even as we struggle. Challenges are just another splatter on our aprons, we wear them with pride and hold nothing back. When we serve Him with our full heart, we know our work will be beautiful even if our world is not.
Right before Moshe Rabbeinu receives the instructions regarding the Mishkan, the Torah says, “U’Mareh Kevod Hashem K’Eish Ochelet”, “The image of God’s glory was like a consuming fire.” (Shemot, 24:17) The Kedushat Levi writes that this heavenly fire comes from our own desire to serve Hashem properly, true Avodat Hashem is measured on the inside. Fittingly, the Hebrew word “Mareh” is a “mirror.” When Moshe saw the fiery Mishkan, one could suggest Gavriel showed him a reflection of his own fire. It was the same fire that so captivated him as a shepherd long ago, the same light from a bush that will never be consumed, and that same strength burning deep inside every Jew. While individual Keilim may be destroyed, the Avodah itself is eternal. Gavriel and his apron taught Moshe that a Menorah of fire, an Aron of fire, and a Shulchan of fire are all expressions of the eternal flame burning inside every one of us. “HaSneh Einenu U’kal.”
Avodat HaKodesh demands that we keep our own fire burning strong. The Mishkan and all of its Keilim were physical structures with physical limitations, but our service will never be limited so long as we recognize that it comes from within. There will always be challenges in Avodat Hashem, we know it will get messy. And it’s true, there is Churban in every generation. But we look in the mirror, and if we see a Jew on fire to serve Hakadosh Baruch Hu we know we can wipe our hands on our aprons and get right back to work. If we use our full Koach, La’asot Melacha Na’eh, there is no doubt our Avodah will create holiness and beauty in the world.