They shall make a Sanctuary for Me — so that I may dwell among them. (שמות כה ח)

The Torah goes on to detail the many details of this abode for the Shechinah.

The Maharal makes a fascinating parallel between this Sanctuary and the palace of Achashveirosh.   

Just as the Mishkan — the dwelling place of the blessed One, had silver sockets, pillars, and curtains, so did Achashveirosh implement these details in his palace. This was all done so that the kingdom on earth would be a microcosm of the kingdom above. You will discover that he patterned it after the Mishkan — for there is the Divine Presence. And that is why he had a courtyard, that led to a garden, and from there to the palace, like the Mishkan, where there was outer courtyard, a Tent of Meeting, and the Holy of Holies, respectively. And just as there were silver sockets, pillars, and curtains spread over them in the Mishkan, so too he had hangings of fine materials upon silver rods, placed upon marble pillars. אור חדש א ג))

One might have thought that the buffoon king was cynically mimicking the Tabernacle, mocking the Jews by boasting of his wealth and power, claiming invulnerability to the Jewish G-d, who he foolishly miscalculated had abandoned His people.

The Maharal teaches otherwise, adding that Achashveirosh, who truly ruled over the entire world, sincerely sought to present his kingdom as a version of the heavenly one.

We don't have to look too far to observe those who think they are rulers of their own destiny. At times they may delude themselves that they are G-d's emissaries on earth.

A king generally is defined as an absolute ruler who has not to be answerable to anyone. Achashveirosh had ample reason to believe this fiction. After all he managed to rule over all of humanity.

A true king though is not one who rules over others but rather has total dominion over himself.

The great Gaon, Rav Dovid Luria in his commentary on Pirkei D'Rebbe Eliezer makes a startling suggestion.

The party Achashveirosh threw, the Megillah records, lasted for one hundred and eighty days. It is reasonable to assume it began on the first of Nissan, the month of spring where they could safely party outdoors in the open courtyards and gardens. As there are three 'full' thirty day months and three twenty-nine day 'deficient' months, in the ensuing six months of spring and summer, one hundred and eight days would conclude on the third of Tishrei.

Achashveirosh added another seven day feast, specifically for the locals in Shushan, which concluded then on the tenth of Tishrei — Yom Kippur.

This seven day marathon of indulgence is in stark contrast to the tradition in the days when the Temple stood, when the Kohen Gadol would sequester himself for seven days in the Temple in preparation for the elevated service of Yom Kippur.

This seventh day — Yom Kippur, was the day Achashveirosh summoned Vashti with its fateful consequences, and as they say, "the rest is history"!

On the day when the 'king' of the world portrayed himself as a slave — not a king — to his passions, the Kohen Gadol in better times would at the end of his grueling, but joy filled day of selfless devoted service to his Creator, would march forth rejoicing in his privileged role as the High Priest.

אמת — Truly, מה נהדר — how majestic was the Kohen Gadol as he left the chamber of the Holy of Holies, in peace without harm! 

כזר הנתון על מצח המלך — Like a crown that is placed on the forehead of a king, מראה כהן — was the appearance of the Kohen!

That is truly a king.

We must ask ourselves, are we truly a ממלכת כהנים — a kingdom of priests?

Do we seek personal comfort over selfless devotion to the will of G-d?

Do we exercise our control over others or are we masters of our own emotions, thoughts and actions?

Are we puny Achashveiroshes, or are we Kohanim Gedolim?

G-d states ושכנתי בתוכם — I will dwell among 'them', as the Alshich taught that the plural emphasizes בכל אחד ואחד — within in each one of us.

What does it mean that G-d lives within us?

Is it merely a metaphor that we should be cognizant of His presence in our lives?

There is a popular expression to address the moments in our lives when others' behavior distresses us, that we shouldn't permit others to 'rent space in our minds'.  

Perhaps when it comes to our relationship with G-d, we must not only rent Him space but make G-d a permanent resident in our conscience, our hearts, and our minds.

How else could Esther have survived the years she took up residence in the palace of the bumbling king?

When we invite G-d into our souls, then every action we take is defined by His presence, in turn making us into true kings who reflect in thought and deed the kingdom upon high!

באהבה,

צבי יהודה טייכמאן