When we read about the various vessels of the mishkan in this week's parsha, it is clear that the most important of these vessels is the aron kodesh. The aron is the first of the kelim listed; it is the only kli placed in the kodesh hakedoshim; it holds the cherished luchot habrit. The Ramban even writes that the entire mishkan was created solely for the sake of the aron.

We would expect that the aron kodesh would be described in similar, if not identical, terms in the texts about the Beit Hamikdash. However, when we turn to Sefer Devarim, the aron in the future Beit Hamikdash is described as an aron etz, a plain wooden box. It makes no mention of it being covered in gold, placed in the kodesh hakedoshim, or accompanied by the kapporet and the keruvim. Furthermore, the Rambam doesn't even mention the aron kodesh in his list of the klei hamikdash. Finally, during Bayit Sheni, the aron kodesh was hidden away altogether.

What happened to the glory and significance of the aron kodesh? Why, in the mishkan, was the aron kodesh the central and defining kli yet in the Beit Hamikdash it seems to be only a simple vessel?

In order to unravel this question, we must understand the conceptual differences between the mishkan and the Beit Hamikdash. Parshat Terumah describes a structure made of skins and linens, supported by posts, and devoid of any solid walls. It is a structure designed for a nation on the move. The mishkan in the wilderness was made so that it could be dismantled. The miskan was meant to be an extension of the Har Sinai experience. Like Har Sinai, the mishkan was a place of intense meeting with God. But, like Har Sinai, there was no long-term kedusha there. Kedusha was not found in the mountain or in the mishkan. Kedusha was only found in the Torah that existed there.

The mishkan was never meant to be a permanent structure, but rather, a precursor to a more lasting and fixed structure, the Beit Hamikdash.

The mishkan was an "ohel." The Beit Hamikdash was a "bayit." The Beit Hamikdash was triple the size of the mishkan and it was made of stone walls. But, more importantly, it was built in Eretz Yisrael.

The mishkan experience was a chutz la'aretz experience. In chutz la'aretz, a Jew is wandering in the midbar. Of course, in chutz la'aretz, one can experience a relationship with God, like in the mishkan. However, there is something missing. The experience is transient; it is not entirely sturdy or secure. Therefore, the emphasis in the mishkan, chutz la'aretz experience is on the aron kodesh. The Torah must always be at the center because it is what is holy, secure, and everlasting in one's surroundings.

However, the Beit Hamikdash represents the ideal Eretz Yisrael experience and existence. It represents an existence of security and permanence. An existence of feeling rooted, feeling "at home." In this experience, it is not only the individual who can attain a relationship with God. Rather, there is an entire nation in relationship with God. There is a society and a social order. There is a structure and a system. The entire system, society, and structure become kadosh and eternal.

Emily Shapiro-Katz is studying in Israel this year in the Melton Senior Educator program at the Hebrew University. The program is supported by the Education Department of the Jewish Agency for Israel.