Although throughout the portion discussing the construction of the Tabernacle, the term 'משכן' is exclusively used to describe G-d's 'residence', there is one exception.

They shall make for me a מקדש — Sanctuary for Me — so that I will dwell among them… (שמות כה ז)

Although these terms are synonymous, why did it divert only this one time?

Of all the numerous blessings we recite daily there is only one that not only addresses G-d directly but refers to G-d sitting on His כסא הכבוד — Throne of Glory, which we are taught is situated in the Mikdash upon high, that is aligned with the one on earth.

After experiencing our bodies healthy digestive system doing its job, we recite the blessing of Asher Yatzar where we declare, It is obvious and known before כסא כבודך — the throne of Your glory, that if there would be ruptured one of them [openings and cavities] or would be blocked one of them, it would not be possible to survive and to stand before You.

Why is this assertion unique to this blessing and no others?

The Zohar and many earlier sources point out how the blueprint of the Mishkan, mimics that of a human.

Just as a human being has three parts, the Mishkan has similar components.

The head and skull which are the dwelling place for the intellect, is parallel to the Holy of Holies where the Ark together with the Luchos and a Sefer Torah are placed— representing the understanding of G-d we aspire to.

The upper body where the animating force resides and the heart beats, corresponds to the central tent and its vessels, the illuminating Menorah, the fragrant showbread upon the Table, and the exciting scent of incense from the Gold Altar, that arouse our emotions.

The lower body where the organs do the work of nature, especially to digest and process food for sustenance, resembles the outer courtyard where the offerings are sorted and consumed upon the Outer Altar.

Man is a microcosm of the Mishkan, expected to house within himself the presence of G-d, that must infuse every thought, spoken word and action, with defined purpose, radiating the glory of G-d in every fiber of his being.

That is the literal meaning of G-d's directive to 'make for Me a Sanctuary so that I shall dwell within 'them', in man's mind'; within his heartfelt emotions; and in every animation, that are all fueled by G-d.

Yet, despite G-d dwelling within each one of us, in all three areas of our personal sanctum, we find an emphasis to this connection solely by the arena of our lower internal organs that distill so wondrously the nutrients from the foods we consume, ridding so miraculously the waste from our bodies.  

The first Mishna in Tamid describes how beneath the Temple there was a בית הכסא של כבוד — a bathroom of honor, [so that the priests could relieve themselves before immersion]. This was [the manifestation of] its honor: [If one] found [the door] closed, [he would] know that there was a אדם — person there, [and he would wait for him to exit before entering. If one found the door] open, it was known שאין שם אדם — that there was no person there, [and he could enter. In this manner, the one using it afforded privacy.] 

Calling a lavatory a 'bathroom of honor' almost seems like an intended humorous play on the words alluding to a כסא הכבוד — throne of honor. Could this be the sages' intention?

What great display of honor is indicated here? Could it simply be the preventing of an embarrassing situation from happening that warranted this esteemed term of honor for a restroom?

The יהודי הקדוש — Holy Jew of Peshischa, explained the depth within this Mishna.

What differentiates man from animal is his power of speech. It is not merely an ability to communicate with words that are implied here. It is the inner nobility of a human that 'speaks' often louder than any words. How we view ourselves vis a vis our relationship with G-d that illuminates every action with dignity, purpose, and mindfulness, is the language that bespeaks a Yid.

He interprets the passage as follows:

This was [the manifestation of] its honor. [If one] found [the door] closed, [he would] know that there was a אדם — person there.

If one is self-aware of one's dependence on G-d, every moment in life, never forgetting the privilege of that role even in moments where one may think 'he can hang loose' and be one of the 'boys' and nevertheless remains conscious of his own stature, acting with sensitivity, 'we know there is an אדם' — a real man there.   

If one lapses, losing one's sense of aristocracy, mindlessly being inattentive in shutting the door, then we know, שאין שם אדם — 'He is not a mentsch!'

The Orchos Tzadikim tells of a king whose every need was attended to by his servants and discovers one night after all in the palace had gone to sleep, that the kerosene lamp that provided light was about to extinguish. He got up and tended to it himself despite the messiness of the task. The next morning his loyal aide was apprised of what had transpired and apologized profusely for the king having to degrade himself. The king retorted, "No fears my friend, מלך קמתי ומלך שבתי — a king I arose, and as a King I returned!" (שער ענוה)

It is precisely with this blessing, that acknowledges the 'breath of life' G-d blew into man, that continuously keeps our 'blood' flowing unceasingly; providing lungs that breath; a heart that beats constantly; a stomach and colon that bring us nutrients and filters out waste; kidneys, liver and other vital organs that cleanse our blood, that reminds us of His devotion that never wanes, for if it did we would cease to function.

We must always remember that although there are places 'where the king goes alone', we are truly never alone.

Our sanctum stands aligned with the holy throne on high.

If we remember this, we will never lose our sense of royalty, nor the privilege of being in our Father in Heaven's constant care.

באהבה,

חודש טוב מלא שמחה,

צבי יהודה טייכמאן