Rashi quotes the Midrash Tanchuma that explains the significance of the repetition of the word "mishkan" in the first Pasuk of the Parsha. "This alludes to the two Temples that were destroyed and confiscated as a "mashkon" (i.e. collateral) for the sins of the Jewish People." The great Gaon, HaRav Zalmele Volozhiner zt"l, raises the following question: The Talmud Yerushalmi in Rosh Hashana 1:3 comments on the Pasuk in Vayikra 22:9, "V'shamru es mishmarti" i.e. "And you shall uphold My Torah", that the Almighty Himself abides by the mitzvos of the Torah. Although a lender may confiscate the personal effects of a recalcitrant borrower, the Torah insists that the lender must return these effects during the time the borrower requires them. The classic example cited is of a borrower giving his pillow as collateral, and having it returned to him by the lender each night. If the Almighty follows the dictates of the Torah, why hasn't He returned the Temple (i.e. our "mashkon" or collateral) to the Jewish People? Rav Zalmele poignantly answers that the Torah is clear as to why the lender has the moral imperative to return the collateral. "If he cries out to Me, I shall listen, for I am compassionate" (Shmos 22:26). If a person is missing his personal effects, this will precipitate pain and anguish. Therefore, the reason the Almighty has not returned our collateral is because we have not cried out sufficiently and properly expressed anguish for the return of the Temple.

Rav Zalmele adds a moving detail to this thought. If an individual is inspired to demonstrate pain and anguish for the loss of the Temple, Hashem will offer him a personal redemption, by returning the Divine Presence, which is manifest in the Temple, to this person alone. The Shulchan Aruch teaches (O.C. 124:7) that "an individual who engages in conversation during the repetition of the Shemonei Esrei is a sinner and his sin is even too great for the Almighty to bear". The only other time the Torah uses such a strong description of sin is in the episode of the first homicide committed by Cain. Why indeed is the sin of talking in Shul such an egregious one? By extending the logic of Rav Zalmele, HaRav Yitzchak Zilberstein shlita, suggests the following. The underlying reason that the Almighty has withheld the return of our collateral (the Bais Hamikdash) is due to the lack of our emotional attachment and anguish for
the Bais Hamikdash. A Shul is described as a "mikdash m'at" i.e. a miniature Bais Hamikdash. Therefore, an individual that demonstrates a lack of respect for the sanctity of a Bais Hamikdash m'at, in effect, perpetuates the root cause for Hashem's refusal to return our collateral, i.e. the Bais Hamikdash.
On a positive note, an individual that is careful not to engage in conversation in a Bais Hamikdash m'at, and thus, demonstrates his appreciation and longing for the return of our holy Temple, is rewarded with a personal redemption. Hashem will infuse this person with a heightened spiritual consciousness and Ruach Hakodesh. May we all be zocheh to appreciate the sanctity of our beloved Congregation, Ohr Chaim, perpetuating personal and communal redemption.