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!
Scott Nassau
Luke 10:25-42 - Who is your Neighbor?
Jewish tradition says Rabbi Yochanan ben Zakkai
lamented upon his deathbed about the uncertainty of his destiny. "There are two
ways before me, one leading to Paradise and the other to
Gehinnom, and I do not know by which I shall be taken, shall I not weep?" (b. Berakhot 28b). Despite his righteous
and pious life, he wondered what would happen when he died.
Years before Rabbi Yochanan's death, a teacher of
the Torah also sought to discover what type of life inherits Paradise.
When he questioned Yeshua about how he can share in the resurrection of the
righteous, Yeshua asks him what God requires in the Torah. The man replies with
quotations from the Ve'ahavta
(Deuteronomy 6:5-9), which he recited daily as part of the Shema, and from Leviticus 19:18,
in which God commands us to love our neighbor as ourselves. Yeshua affirms the
teacher's response. Yet, the teacher
wanting to vindicate himself, asks Yeshua to identity his neighbor, so he will
know who he is obligated to love. He likely considers his neighbor anyone who
is Jewish, particularly righteous.
Yeshua responds with a story.
He describes a man beaten up by robbers and left
destitute on the road between Jerusalem
and Jericho. This road was renowned for its danger, since
it ran through rocky terrain with caves where robbers hid. As the man lay by the side of the road, his
ethnicity was indistinguishable with his clothing removed and body disfigured.
Therefore, when the travelers passed by his body, they could not look at his
clothes and determine whether this man was a Jew. Yeshua intentionally keeps
his identity ambiguous, because he is more concerned with who will be a
neighbor to this man. Luke mentions a priest passing along the road "by
chance," which indicates his appearance is fortunate, signaling the arrival of
help. Yet, the priest refused to have compassion. Instead, he chose to avoid
him, because he did not want to become ritually unclean. The Levite also
intentionally avoids the man. Even though the community considered both men
righteous, they failed to have compassion upon the distressed man.
Then a Samaritan arrives. The Jewish community
despised the Samaritans and considered eating with Samaritans equivalent to eating
treyf (unclean food). Yet, the
Samaritan has compassion and sacrifices his own time and money to help.
Ironically, the Samaritan acts as a neighbor to the injured man.
Compassion for others is the fundamental aspect
of what it means to have eternal life. Our external righteousness is useless if
we fail to have compassion for others. Our concern cannot be limited to those
in the Jewish community, but must include all humanity. We are quick to respond
when our own community suffers, but we fail to acknowledge the affliction in
other regions. We in the Messianic community must not only be concerned about Israel, but also active in alleviating the suffering
in places like Sudan and Rwanda. We should not ask, "who is my neighbor" but
"How can we be a neighbor to others?"
NEXT WEEK'S READINGS
- PARASHAT VAYYIQRA
Leviticus 1:1-5:26
Deuteronomy
25:17-19
1 Samuel 15:2-34
Luke 11:1-13
UPCOMING YACHAD NETWORK EVENTS
7th Annual Young Messianic Jewish
Scholars Conference
Beverly
Hills, CA ● June 4-6, 2008
4th Annual Young Leaders Shabbaton
Beverly
Hills, CA ● June 6-7, 2008
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