Exodus 38:21-40:38; 30:11-16 – Numbers 28:9-15 – 2 Kings 12:1-17 – Luke 10:25-42

This week's edition of The Set Table contains:

Questions and Commentary on Pequdei
Chayyei Yeshua - A Devotional Commentary on the Besora Reading
In Summary
Looking Ahead

Questions & Commentary on Parashat Pequdei

1. "All the work of the Mishkan of the Tent of Meeting was completed . . . according to all that the Lord had commanded Moses" (Exodus 39:32). This is the verse that should have summarized the construction of the Mishkan; however, despite the Torah's usual sparing use of words there are 250 verses that describe in repetitive detail how the Mishkan was constructed. Why does the Torah choose to repeat in almost identical detail as in Parashiyot Teruma, Tetzavveh and Ki Tisa the details of the Mishkan (Tabernacle) and the Bigdei Kehuna (Priestly Garments) in Vayyaqhel-Pequdei?

Nick Amic

Using the traditional interpretive method called PaRDeS, we'll first examine the symbolism of the Mishkan to answer our question. On a basic level-Peshat-the Mishkan is a physical representation of God's dwelling (Exodus 25:8). This is comparable to the language the Brit Chadasha uses for Yeshua's dwelling (literally "tabernacling" see John 1:14) in the physical realm.

The Torah hints (known as a Remez) that the Mishkan serves as a perpetuation of the Sinai experience. We note two parallels: 1) the tablets given at Sinai are housed in the ark in the Mishkan, and 2) the cloud, symbolizing God's presence (Exodus 19:9), surrounding Mount Sinai also envelopes the Mishkan after its completion (40:38).

The Midrash Haqqadol expounds (Derash) on Exodus 25:3 how each item of the Mishkan is equivalent to the human body (see 1 Corinthians 3:16-17, 6:19; 2 Corinthians 6:16; and Ephesians 2:21), which is instructive for anyone who studies the intricacies and exactness of the human body.

Finally, on a mystical level (Sod), the Brit Chadasha teaches that the Mishkan is a "shadow" of the Heavenly Temple (Hebrews 8:5, compare Exodus 25:40), no doubt drawing this meaning from the name of the chief architect-Betzalel-meaning "in the shadow of G-d".

Though the chronological ordering of the narrative of the Mishkan is debated (see Ramban on Exodus 25:2 and Rashi on Exodus 31:18), the fact that the Torah splits up the commandment from the action of its building is our first clue that the repetition represents "more than meets the eye." According to the peshat the Torah tells us some 29 times (Exodus 35:29; 36:1; 36:5; 39:1,5,7,21,26,29,31,32,42,43; 40:16,19,21,23,25,27,29,32)  that its construction was "as God commanded." This teaches that, unlike the golden calf that was not sanctioned by God, Israel built the Mishkan to worship God in "spirit and in truth" (John 4:20-24).

The Torah also gives us a remez by using the word vayyaqhel (to congregate) introducing both the golden calf incident (Exodus 32:1) and the actual construction of the Mishkan (35:1). This shows how the Mishkan serves as a proper model (or tikkun-repair) for channeling the desire for divine service (cf. Romans 12:1-2).

Thirdly, we compare the Torah's division and repetition of the Mishkan with the derash found in James 1:22-25 to be "doers of the Word, and not merely hearers . . . for if anyone is a doer he will be blessed what he does"; this is to say that the command to build the Mishkan is fine, but it is the actual carrying out of the command that is efficacious to the soul.

Lastly, we learn the sod of why the Torah repeats the details: to point out how the physical action we take in the performance of a mitzva actualizes its spiritual manifestation (see discussion in Hebrews 8-9). The Brit Chadasha teaches us how we "partner" with God seen in the juxtaposition of the concepts to "work out our own salvation", yet learning how "it is God who is at work in us both to will and to work for his good pleasure" (Philippians 2:12-13). Instead of boring and repetitive details, the Torah comes to teach us deep spiritual truths in its repetition of the details of the Mishkan.

2. Exodus 40:1-2 states, "God spoke to Moses, ‘On the first day of the first month, you are to set up the Tabernacle, the tent of meeting.'" What spiritual lesson can we learn from Moses' role in erecting the Tabernacle?

Joshua Brumbach

Judaism teaches that God has a unique purpose for each one of us, and that God partners with us in bringing redemption into the world. We have a specific role to play in the cosmos. It is not enough simply to tell of God's message, but we must be doers of God's message as well. As James writes, we must not be merely hearers of what Torah says, but doers of what Torah teaches (James 1:22).  And this is not just the position for leaders; it is what each and every one of us is required to do.

How is this contention supported in this week's parasha - in this week's Torah portion? The answer is that God calls on Moses to be personally involved in the building and erecting of the Tabernacle. In Exodus 40:2, God tells Moses, "YOU are to set up the Tabernacle . . .."  It was not enough for Moses to merely hear the instructions from God; he was required to do it as well.  Moshe himself was not only to be a leader, but also a servant.

Speaking on this verse (Exodus 40:2), the Lubavitcher Rebbe, Menachem Mendel Schneerson, states:

This teaches that a person cannot only busy himself with his own spiritual development and Torah study.  He needs to also be involved in helping others, just like God who wanted Moshe to be involved with the Tabernacle, not just as a spiritual leader and mentor, but also, "with his hands"

Gutnick Edition Chumash, 609

This follows the leadership model described by Yeshua that the greatest shall be least, and the least shall be the greatest (Matthew 20:16).  And that the greatest leader is to be the servant of all (Mark 9:35). Each of us has an opportunity to partner with God in bringing redemption into the world. God has a role for each of us to play. The question is are we willing to do it?  For it is not enough to be only hearers of what Torah says, but we must be doers as well!