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Surf A Little Torah PARASHAT VAYAKHEL -PEKUDEI
In his opening comments to Parashat Vayakhel, Rashi informs us as to when this parasha took place. He explains that the very next day after Yom Kippur - when God forgave Bnei Yisrael for the golden calf - Moshe assembled the people to instruct them regarding the construction of the Mishkan: "Vayakhel Moshe…" Curiously, however, Rashi stresses several times throughout his commentary on Chumash that the Mishkan served as an atonement for the sin of the golden calf. (See, for example, 29:1.) Why would further atonement be necessary after God already informed Moshe of their atonement just the previous day, on Yom Kippur? Clearly, we need to reexamine the word "atonement." When God forgave Bnei Yisrael on Yom Kippur, this did not indicate a complete erasure of the incident, the unraveling of the sin and a spic-and-span new slate. Rather, it meant the granting of another chance to prove their loyalty. Like any other blessings from God, atonement must be seen as, first and foremost, an opportunity, which by definition carries with it responsibility. If God grants Bnei Yisrael another chance, then they are obliged to capitalize on the new opportunity and correct the mistakes of old. They still needed the Mishkan for their atonement to be complete. We all make mistakes. The power of teshuva lies in the privilege we have to correct them. Atonement is but the first step; the primarily challenge involves the actual strides we make in the correction of our flaws and our dedication towards the constant pursuit of excellence. [Prepared by David Silverberg.]
MISHKAN VS. SHABBAT Parashat Vayakhel, which returns our focus once more to the construction of the Mishkan, opens with the command of Moshe to Bnei Yisrael about Shabbat (35:1-3), paralleling in reverse the command of God to Moshe in Parashat Ki Tisa (31:12-17), which is at the very end of the Mishkan portion. We may assume that the v. 2 is a summary of God's words to Moshe, but v. 3 ("Do not ignite a fire in any of your residences on the Shabbat day") is perplexing. Why must he add this specific application of the prohibition of labor on Shabbat? Why must he point out that Shabbat applies wherever Bnei Yisrael may live, a phrase usually used only by laws which one might have supposed are tied in to a geographic context? Certainly Shabbat itself, which Bnei Yisrael have been observing since before their arrival at Sinai, knows no territorial borders! Why then did Moshe feel compelled to add this point? Apparently, Moshe intends to clarify a point about Shabbat and the Mishkan: while they are involved in the construction of the Mishkan, Bnei Yisrael must cease work for Shabbat; however, once the Mishkan has been completed, it is only "in any of your residences" that there is an absolute prohibition of igniting a fire or performing the other forbidden labors, while any service in the Mishkan which must be performed on that day supersedes Shabbat. The logic behind this is clear: while building the Mishkan, Bnei Yisrael demonstrate the special sanctity of Shabbat by ceasing their holy work. Once the Mishkan is operational, Shabbat's additional holiness is demonstrated by doing all that is required on a weekday—and adding to it. Yet, on a deeper level, this shows us the difference between the construction of the Mishkan and its operation. Building the Mishkan is, as the Rambam maintains, a reenactment of Sinai, and as such cannot supersede Shabbat, which is given to B'nei Yisrael in the desert before they arrived at Sinai (see 16:22-30), and which far precedes the existence their existence as a nation (Bereishit 2:1-3). This is also underscored by the statement of the gemara on Shabbat 86b that "everyone agrees the Torah was given on Shabbat." The operation of the Mishkan, on the other hand, goes beyond this idea and becomes the daily routine of divine service, the institution which represents not monotony, but consistency; thus, all other sacrifices are "musafin," additional offerings, and always accompanying the daily service rather than supplanting it. Thus, the Mishkan in operation is not a commemoration of the one-time phenomenon of standing before Sinai, as it is in its construction, but rather of the eternal ramifications of the Giving of the Torah. Consequently, Moshe instructs Bnei Yisrael, "Do not ignite a fire in any of your residences"—but when God's house finally stands, they will do so even on Shabbat.
[Prepared by Yoseif Bloch.]
The Aron that Bezalel made to house the tablets that God gave Moshe was 2.5 amot long, 1.5 amot wide, and 1.5 amot tall. (Shemot 37:1) The table he made for the special bread used in the tabernacle was 2 amot long, 1 ama wide, and 1.5 amot tall. (37:10) Note that the measurements of the Aron were entirely “something and a half” amot, while the table was constructed entirely (almost) of “whole number” amot. Half numbers are numbers on the run, numbers in the process of change. They connote a lack of satisfaction with the status quo. Whole numbers on the other hand, suggest a sense of completion, of satisfaction, of complacency. How appropriate, then, that the Aron measured in half numbers and the table in whole numbers. The Aron is a container for that which was received on Sinai—it holds spiritual matters. Perhaps its “something and a half” measurements hint at the lack of satisfaction that we should have when it comes to our spiritual lives. We, as the Aron, should also be “on the run,” rejecting complacency and striving for spiritual growth. The table, in contrast, was a resting place for the showbread—symbolic of matters more physical in nature. Here too, the numbers may hint at the attitude one should adopt towards bread and all that it represents. While there is a place for the physical in our lives, physical possessions are not things to run after. “Happiness with our portion,” as suggested in Pirkei Avot, is a more appropriate attitude. Complacency in these matters is acceptable. Remember, however, that the height of the table was one and a half amot. What is this half-ama, this representative of the spiritual, doing on our physical table? Maybe we are being told that even the physical can serve a spiritual end. The height of the table was 1.5 amot to remind us to lift up olam hazeh (this world) and use our physical possessions as part of our Divine service. (Based on the Kli Yakar on Shmot 25:10 and a Dvar Torah heard from Rav Y. Frand.) [Prepared by Elan Penn.]
Upon seeing the final product of the Mishkan, Moshe bestows a blessing upon Bnei Yisrael (39:43). Although the verse itself conceals the precise text of this blessing, Rashi fills us in: "May it be the will that the Shekhina reside within the work of your hands." This blessing seems entirely superfluous. God had already told Moshe, "They shall make for me a sanctuary, and I will dwell among them." Once Moshe saw that "behold, they made it just as God commanded," then automatically the Shekhina should come and reside in the Mishkan! The Ketav Sofer suggests that for this reason Moshe stated simply, "May it be THE WILL," as opposed to the standard formula, "May it be HIS [=God's] will," or "May it be the will of Hashem…" Moshe here refers not to God's will, but to the people's will. True, they fashioned everything in precise accordance with God's instructions. Still, one thing is left - to ensure that they performed their work for the sole intention of bringing God into their midst, and not for any ulterior motives of prestige and prominence. Chazal understand God's initial command, "They shall make FOR ME a sanctuary" as implying "li- lishmi" - that they shall construct the Mishkan for pure motives. Now that Moshe saw the people's absolute compliance to God's instructions, he blesses them that it should be their will that the Shekhina reside among them. He prays that they maintain the proper perspective uthe finished product - as dedicated for the purpose of serving God, not for the purpose of serving their personal interests. One may extend this idea even further, and suggest that without the proper intentions regarding the Mishkan, the Shekhina in fact cannot reside therein. Perhaps Moshe was blessing them that it should be God's will to reside among Bnei Yisrael, which is not guaranteed even upon the completion of the Mishkan. The Almighty's initial promise, "and I will dwell among them" is contingent upon "They shall make for Me" - meaning, for the pure sake of God - "a sanctuary." The wrong perspective upon the Mishkan could torpedo the entire enterprise - the bringing of God's Shekhina into the Jewish camp. When man's egotistical interests take center stage, then there can be no room for the Shekhina. We cannot possibly understand what the Shekhina's presence really means, but at very least it denotes a genuine sense and awareness of God. This awareness can be achieved only by recognizing one's ultimate subservience to the Almighty. Without this cognizance, God cannot reside within us. Therefore, Moshe wishes the Jewish people success in their endeavor of bringing the Shekhina into the Mishkan, of serving God for the sole purpose of carrying out His will, rather than for ulterior motives. [Prepared by David Silverberg]
IN GOD'S SHADOW Just as the divine imperative concerning the structures and vessels of the Mishkan is written in Parashat Teruma and executed in Vayakhel, the command to craft the priestly garments of Tetsaveh is fulfilled in Parashat Pekudei. As is the rule for issues of holiness, a concept which the human mind cannot easily grasp, every step of the process is spelled out both times, and we see with our own eyes that Bnei Yisrael fulfill God's word to Moshe verbatim. Yet, there is at least one detail of the execution in Pekudei which does not seem to conform to the command of Tetsaveh. To understand its significance, we must first differentiate between the two forms of gold used in the construction of the Mishkan. According to the simple meaning of the text, "pure gold" is element 79, what we call 24-carat gold, without any alloy. However, "gold" with no adjective attached refers to the alloyed kind. When gold is used to make a vessel (the keruvim on the Aron, the menorah), pure gold is used because it is more pleasing aesthetically. However, when an object which must serve a purpose is constructed, i.e., chains, rings, or gold plating over wood, it cannot be made out of pure gold because it would be too malleable or too heavy; therefore, alloyed gold must be used. This concept does not exist by other metals. Thus, "gold" and "pure gold" are distinctive materials, and whichever metal is ordered in Teruma-Tetsaveh is used in Vayakhel-Pekudei. The hem of the closed cloak, the m'il, that the High Priest wears, is supposed to contain "bells of gold" (28:33) according to Parashat Tetsaveh. However, in Pekudei we find that "they made bells of pure gold" (39:25). Indeed, as these bells did not have to hold anything, we would expect the latter, and neither God nor Moshe objects to the actions of the craftsmen. If these bells were always supposed to be made of pure gold, why did God not spell this out originally? The principle here seems to be the following: there is a dichotomy here between "as Lord commanded Moshe" on one hand and "every wise of heart, who is filled by the spirit of wisdom" on the other—the specific command to Moshe and the independent initiative of the craftsmen, of the artist's soul. Both of these aspects come ultimately from God, though one is external and one is internal. Thus, there are additional details in Vayakhel-Pekudei beyond that which is written in Teruma-Tetsaveh—and this detail, the composition of the bells, is one of them. Apparently, the hem of the m'il is picked specifically because it is a seemingly insignificant detail—using pure gold instead of alloyed gold for the chains of the breastplate would have probably been disastrous, while substituting alloyed gold for solid gold in the Menorah would have undoubtedly caught the eyes of the people. However, these bells on the hem of the m'il might have seemed insignificant—who would really notice? Yet Betsalel, chief architect of the Mishkan, having studied God's word to Moshe intently, knows what sort of gold God must have intended that these bells be made from, and he goes with his gut—with the divine inspiration that God has placed within him. In fact, according to Berakhot 55a, this intuition is the origin of Betsalel's name. When B'tsalel points out that it is more logical to build the Mishkan first and then its vessels—indeed the order is switched to this in Vayakhel from the reverse in Teruma—Moshe cries, "'You must have been in the shadow of God (betsel E-l)! Indeed, that is how the Holy One, Blessed be He commanded me!'"
[Prepared by Yoseif Bloch]
The opening verse in Parashat Pekudei refers to the Mishkan as "Mishkan ha'edut" - the Tabernacle of Testimony. To what does the Mishkan testify? Rashi explains that it testifies to God's having atoned Bnei Yisrael for the sin of the golden calf. Rav Eliyahu Mizrachi, the classic super-commentary on Rashi, asks, what about the second set of tablets ("luchot sheniyot")? Why do they not suffice as testament to the people's atonement? Didn't they come to replace the first luchot, which Moshe broke as a result of the golden calf? Why does only the Mishkan verify the atonement for this sin? Rav Mizrachi explains that God would have given Bnei Yisrael the second tablets regardless of whether or not He forgave them for the golden calf. One born a Jew or who converted to Judaism can never absolve himself of the obligations of Torah, represented by the luchot. Therefore, the mitzvot would have remained in full force, even if the people would not have achieved atonement. What emerges, it would seem, are two different components of Matan Torah. Bnei Yisrael were selected and designated from all people on Earth to become God's special nation - this is the "gift" aspect of the Torah. But of equal if not overriding importance is the second feature of Matan Torah - the responsibilities entailed. If the vision of God seen at Mount Sinai symbolizes the new, intimate relationship between Bnei Yisrael and the Almighty, then the luchot signify the second element, the obligations and demands we accepted upon ourselves at that moment. This is the covenant at Sinai - our commitment to the mitzvot, and God's commitment to elevate us above the other nations. Whereas we accepted the yoke of Heaven unconditionally, we can never divest ourselves of our responsibility. By contrast, the first element - our status as God's special people - may be lost by not properly adhering to our commitment. By worshipping the golden calf, Bnei Yisrael made a statement that they are unwilling to remain bound by God's strictures. They danced and celebrated around the golden calf, but when they heard afterwards that God was removing His Shekhina from them they mourned. They wanted the best of both worlds - the special protection granted to God's special people, but without the obligations and restrictions. Only the Mishkan, where Bnei Yisrael come to serve the Almighty, testifies to the atonement for the golden calf. The tablets - the binding responsibility to God's commandments - exist in any event. But the fact that God returned to the people, as it were, that He restored His Shekhina to the Jewish camp shows that Bnei Yisrael resolved themselves once again to their end of the bargain, to submit themselves to the unwavering and unconditional service of the Almighty. [Prepared by David Silverberg]
Throughout the construction of the Mishkan described in this week's parasha, we are told that all was done "as God had commanded." In fact, this phrase appears a total of nineteen times in our parasha alone. Why must this point be emphasized to such an extent? To answer this question, we must understand the purpose of the Mishkan and the circumstances under which it was being constructed. BneiYisrael had only recently committed the sin of the golden calf. Many commentators maintain that Bnei Yisrael's misdeed in this episode was not actual worship of a foreign god, but rather an attempt to make for themselves some sort of physical representation of the God that they had already accepted. Until that point, Moshe had been God's representative to the nation; when he failed to return from Har Sinai when they expected him to, they demanded a replacement for Moshe, not a replacement for God. The Mishkan, at first glance, would appear to present exactly the same offense! It served as a center of worship seemingly focused on physical objects and not directed towards God. How is the Mishkan any better than the calf? To address this very point, the Torah emphasizes that the Mishkan was built "as God had commanded." Through the building of the Mishkan, Bnei Yisrael learned the lesson that there is nothing inherently wrong with a need for a physical representation of God, as long as it is created entirely on His terms and not on our own, initiated by His command and not by our desire for religious innovation. Thus, it is through the very act of building the Mishkan that Bnei Yisrael received forgiveness for their sin with the calf. This conclusion is supported by the Baal HaTurim's answer to a related question. We have explained why the Torah repeats, "as God had commanded." However, in 17 out of the 19 times this phrase is stated, the Torah deems it necessary to clarify: "as God had commanded Moshe." Do we not already know that it was Moshe who received the commandment to build the Mishkan? Why must this, too, be repeatedly noted? The Baal HaTurim answers that this emphasis is a response to Moshe's declaration following the incident with the golden calf. Moshe had demanded of Hashem that He forgive Bnei Yisrael and lead them to the Promised Land, "ve-im aiyin, me-cheini na misifrikha" – "and if you do not [forgive them], erase me from Your book [the Torah]." By repeating Moshe's name numerous times throughout the construction of the Mishkan, Hashem demonstrates that it is through this very process that Bnei Yisrael have truly earned His forgiveness, thereby allowing Moshe's name to be written [repeatedly] in the Torah. [Prepared by Reuven Weiser]
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