They should make me a sanctuary; that I should dwell among them. (Shemos 25:8)

Rav Yehuda Ades, Rosh Yeshiva of Kol Yaakov in Bayit Vegan, constructed a physically beautiful edifice for his yeshiva right in the heart of a residential neighborhood. On Friday nights, many of the local baalei batim would join the Yeshiva for Tefillah. Between Kaballas Shabbos and Maariv, Rav Ades would deliver a drasha on topics that spoke to both the baalei batim and the bnei yeshiva alike.

In one such drasha, he spoke about the virtue of being content with the minimum and avoiding the pursuit of opulence in life. After the drasha, one of the baalei batim approached him and said, “Why don’t you practice what you preach? This building is far beyond the yeshiva’s means – by any standard, it’s an extravagant and beautiful building. Why does the yeshiva need something so opulent?” Rav Ades looked puzzled and replied, “I don’t understand what you are saying. Please repeat it.” The man repeated his question two or three times. Finally, Rav Ades responded, “I think you have it backwards. You think I built this beautiful building for myself? No, I built it for YOU!” The man gazed at Rav Ades in amazement, trying to grasp the meaning.  Rav Ades continued, “This is your synagogue, where you pray. You drive a fancy car and live in a fancy apartment. If the synagogue where you pray were merely average in beauty, there would be a serious complaint against you in Heaven. But when you pray in such a beautiful synagogue, it demonstrates to Hashem that your davening and learning are truly important to you. In that merit, Hashem may continue to bless you with a beautiful home and car as well.

This story can serve as an introduction to the meaning of the verse, “They shall make for Me a sanctuary, and I shall dwell among them.” The Shla Hakadosh (Yeshayahu ben Avraham Ha-Levi Horowitz 1555– 1630) expands on this idea, teaching that when one builds a house, he should designate a room dedicated to avodas Hashem. In my view, that room should be furnished with appropriate dignity and beauty, encouraging the proper respect for its purpose.

At the chanukas habayis of yeshivas Kaminetz (approx. 1936), Rabbi Reuvain Grozovsky (1886-1958) addressed a similar question. Why is it necessary for a yeshiva to have a beautiful building? His insight is reflected in what we’ve already stated, however, he added an extremely important aspect: Why should a yeshiva have a building altogether?! Let the students learn in the local synagogue! If I understood him correctly, it is because talmidei chachamim who separate themselves from worldly pursuits should have a beis medrash devoted purely to spirituality. A regular shul, by contrast, serves people who are necessarily involved in worldly affairs as well.

I would like to offer a complementary – though not contradictory – perspective. There is a unique beauty to a shul where people who work all day gather to learn Torah and daven together. This creates a special aura. This can be appreciated through a famous exchange between the Vilna Gaon (Rabbi Eliyahu ben Shlomo Zalman 1720 –1797) and the Dubno Maggid (Jacob ben Wolf Kranz 1741-1804). The Gaon once asked the Maggid to give him mussar. The maggid said, “It’s no great trick to be a Gaon when you’re cloistered in your study, learning torah day and night. But try to remain that same Tzadik when going out among the people – see if you can still maintain your level amidst the distractions and temptations of the world.” The Gaon responded simply, “I am not a trickster.” In essence, he acknowledged that to achieve kedusha while engaged in worldly life requires an extraordinarily high level. He therefore preferred the simple path of secluded Torah learning rather than risking exposure to the challenges of the outside world. This highlights the advantage – and in a certain sense, the higher level – of those who succeed at balancing between work and spiritual growth.

Ultimately, regardless of one’s station in life – whether immersed in Torah, or balancing parnassah with avodas Hashem – we all must create a space, both physical and internal, where the Divine Presence can dwell with us.