Many years after Parashat Vayera, Benei Yisrael constructed a mishkan (Tabernacle) in the wilderness. One specific feature of this edifice was the "bri'ach hatikhon" - the central beam that ran across the entire structure, from one end to the other. Targum Yonatan Ben Uziel (Shemot 36:33) writes that Benei Yisrael made this central beam from the tree that Avraham Avinu planted in Be'er Sheva, where he "called out in the Name of God." Targum Yonatan undoubtedly referred to the mysterious "eshel" spoke of in Parashat Vayera (Bereishit 21:33): "He planted an 'eshel' in Be'er Sheva, and he called there in the Name of God, the Lord of the universe." Rashi cites a dispute from the Midrash whether "eshel" means an orchard from which he fed guests fruits or a motel to offer hospitality to wayfarers; Targum Yonatan seems to understand the word to mean a single tree.
In any event, the question of course arises, wherein lies the relationship between the tree planted by Avraham in Be'er Sheva and the mishkan in the wilderness? Why is it significant that they specifically used wood from this tree to fashion the central beam?
The answer would seem to lie in Rashi's comments to the second half of the aforementioned verse: "He called there in the Name of God." Rashi explains that through his hospitality, Avraham glorified the Name of God. He would take advantage of the opportunity afforded by the arrival of guests to spread the truth of monotheism. He would explain to his visitors that the single God takes the credit for the delicacies they enjoyed in Avraham's tent, thus prompting them to thank and acknowledge the source of all blessing in the universe.
The connection between the "eshel" and the mishkan, then, may relate to the universal aspect of the Temple. In his famous prayer at the dedication ceremony of the Bet Hamikdash, King Shelomo (Melakhim I 8:41-43) speaks of the gentiles coming to the Temple to worship the Almighty. Likewise, the prophets Yeshayahu (2:1-3) and Mikha (4:1-2) foretell of the many nations who will descend upon the Temple in Jerusalem to study the word of God. Although in one sense God's representative presence among Benei Yisrael marked an intense personal relationship between Him and His people, ultimately the concept of a "mikdash" means universalizing the awareness of God, the dissemination of the moral and ethical standards that Benei Yisrael have taken upon themselves to represent.
This function constitutes the "central beam" that holds the mishkan together. The different accessories in the Temple symbolize different aspects of religious service. But the single theme that runs throughout the ideal of the Mikdash is Avraham Avinu's "eshel," his successful campaign to teach the world the ways of God.
Not always will people gladly enter Benei Yisrael's "eshel." Avraham Avinu was a wealthy, prominent and influential personality in Eretz Canaan; the same could be said many years later about King Shelomo. Commoners and dignitaries alike naturally visited their houses of worship and came under their sphere influence. Unfortunately, however, throughout our exile and most notably during recent weeks, the world looks to criticize the Jewish people rather than learn therefrom. Am Yisrael has often earned the scorn and contempt of the surrounding nations, rather than their respect. The question of whom to blame is of far less importance than the reinforcement of our commitment to this "central beam" of our spiritual mission. At such times we must galvanize our efforts to ensure that our communities more firmly ground themselves on the ideals of "tzedaka u'mishpat," such that we can properly represent God's wisdom to all mankind.