[Par-lite] For Parshat Vayakhel

Thu Mar 7 07:17:32 EST 2013

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     THE TANACH STUDY CENTER
[http://www.tanach.org]

          In Memory of Rabbi Abraham Leibtag

     Shiurim in Chumash & Navi by Menachem
Leibtag

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               PARSHAT  VAYAKHEL

     Is Parshat Vayakhel simply a repeat of
Parshat Teruma?

     Indeed, the details of the mishkan are
practically

identical in both parshiot - however, their
manner of

presentation is quite different.

  To explain why, this week's shiur first
considers the

different purpose of each Parsha.  Afterward,
we will attempt

to tackle the more difficult question
concerning the necessity

of this 'repetition'.

INTRODUCTION

     Before we discuss the similarities
between Teruma and

Vayakhel, let's first note the obvious
difference between

these two Parshiot.

  In Parshat Teruma / Tetzaveh, the Torah
records God's

commandment to Moshe to build the mishkan -
or in Hebrew, what

we refer to as 'tzivui ha-mishkan'.  In
contrast, Parshat

Vayakhel / Pekudei describes how Moshe
conveyed these

instructions to Bnei Yisrael.

  Let's explain how this affects their order:

THE ORDER IN PARSHAT TERUMA

     The primary focus of the tzivui
ha-mishkan unit (i.e.

chapters 25-29) is the tabernacle's function,
hence this unit

opens with its 'statement of purpose':

  "And you shall build for Me a mikdash in
order that I shall

  dwell among you" (see 25:1-8).

and closes with an almost identical
statement:

  "And I shall dwell among Bnei Yisrael, and
I will be for

  them a God, and they shall know..." (see
29:45-46).

     In our shiur on Parshat Tetzaveh, we
explained how these

opening and closing psukim serve as 'matching
bookends' that

highlight how the Mishkan serves first and
foremost as the

place where God's shchina can dwell with His
nation.  This

observation helped us understand the logic of
its flow in

topic.

     For example, that unit began by
describing the aron [ark

of the covenant], which will house the luchot
[tablets] - the

symbol of brit Sinai - and hence the focal
point of the

mishkan, as well as the kaporet, the
protective cover of the

aron, from where God will speak to Moshe.

     The next set of parshiot described the
various 'keilim'

(vessels) that are situated in the ohel
mo'ed, such as the

menora and shulchan (25:23-40).  This was
followed by a

detailed description of the ohel moed -the
portable structure

[i.e. the canvas for the tent /'yeriot
ha-mishkan' and its

poles /'kerashim' (see 26:1-37)] that will
house those

vessels.

  In this unit, the description of vessels
precedes the

details of that tent, for they perform its
key functions,

while the structure that houses them serves
only a secondary

function.

     These instructions are followed by the
commandment to

build an altar ['mizbach ha-nechoshet'],
which will be placed

in front of this ohel mo'ed (see 27:1-8), and
a courtyard

['chatzer'] constructed from curtains and
poles that would

encompass it (see 27:9-19).

     This Shchina unit concludes with the
laws concerning the

kohanim who are to officiate in the mishkan
(chapter 28), and

the seven day dedication ceremony (chapter
29).

  In chapters 30 and 31 we found an
additional unit, that

  contained a list of peripheral mitzvot
relating to the

  mishkan (and its protection from the
shchina], including

  the 'mizbach ketoret' and the 'kiyor'.]

  At the very conclusion of the tzivui
ha-mishkan we find the

instruction to appoint Betzalel to build the
mishkan, and the

important reminder not to build it on
Shabbat.

     The following table summarizes this
order in Parshat

Teruma according to its most general
categories:

Intro - Shchina

Keilim - the vessels  (chapter 25)

  *  The aron - which will house the luchot

  The kaporet - from where God will speak to
Moshe

  *  The shulchan - on which the lechem will
be placed

  *  The menora - which will provide light

Structure - the ohel mo'ed (the tent -
chapter 26)

  * The yeriot

  * The krashim

  * The "parochet"

Chatzer - The courtyard (chapter 27)

  *  The mizbeiach - the altar in front of
the ohel mo'ed

  *  The courtyard - "amudei ve-kelei
ha-chatzer"

Kohanim (chapters 28 & 29)

  * The bigdei kehuna

  *  The dedication ceremony (milu'im)

Misc. Topics (chapter 30)

The Builder - Betzalel (chapter 31)

Shabbat (not to build the mishkan on Shabbat/
31:11-17)

     In contrast to this 'functional order',
the order in

Parshat Vayakhel is quite different, for in
this unit - Moshe

must explain to Bnei Yisrael how to build the
mishkan.

Therefore, the sequence will follow a more
practical order,

reflecting the considerations of its
construction.

     For example, the tent will precede the
vessels, for the

ohel moed will house them. Furthermore, this
time, the mizbach

ketoret will be included with the other
vessels, even though

its function in regard to the shechina is
different.

Similarly, this time the kiyor will be
recorded together with

the mizbach ha'Olah.

     The following table summarizes this
'practical' order, as

presented in Parshat Vayakhel:

Shabbat

  *  Guidelines re: when construction work is
permitted (35:1-3);

Teruma

  *  The collection of the building materials
(35:4-29);

The Builder

  * The appointment of the chief architect -
Betzalel - and

    his fellow artisans (35:30-36:7);

Structure - the ohel mo'ed - the tent
(36:8-38):

    * the yeriot

    * the kerashim

    * the parochet

Keilim  (chapter 37)

    * the aron

    * shulchan

    * menora

    * mizbach ktoret (from misc. above)

Chatzer (chapter 38)

    * the mizbeiach

    * the kiyor (from misc. above)

    * the courtyard

Kohanim (chapter 39)

    * their garments

Construction

    * assembly of the mishkan on the 1st of
Nissan (40:1-33)

Shchina

    * God's glory dwells on the mishkan
(40:34-38)

     As you review (and compare) these two
tables, be sure to

note their similarities and differences.
Doing so, while

considering this distinction between
'function' and

'construction', will help you understand how
and why the order

in Vayakhel / Pekudei differs from the order
in Teruma /

Tetzaveh.

    [Note as well that the mizbach ha-ktoret
and the kiyor

    that were omitted (for thematic reasons)
from the Shchina

    unit in Teruma / Tetzaveh are now
included (for practical

    reasons) in Parshat Vayakhel - right
where they belong!

          [See also TSC shiur on Parshat
Tetzaveh.]

WHY THE REPETITION?

     With this distinction in mind, let's
consider now a more

basic question, i.e. the very need to repeat
anything!

  After all, the building of the mishkan was
only a 'one-

time' mitzva.  Would it not have been
sufficient for the Torah

to simply tell us in one pasuk that Bnei
Yisrael constructed

the mishkan 'as God commanded Moshe on Har
Sinai'?

     To answer this question, we return to
our study of the

overall theme of Sefer Shmot.

THE MISHKAN EXCLUSIVE

     In Sefer Shmot, from the time that Moshe
ascended Har

Sinai to receive the first luchot (see
24:12), the mishkan

emerged as its primary focus.  Even though
Moshe received

numerous other laws during these forty days,
in chapters 25

thru 31 Sefer Shmot records only those
mitzvot relating to the

mishkan.

     Likewise, when Moshe descends from Har
Sinai (after the

last forty days), even though the Torah
informs us that he

conveyed all the mitzvot to Bnei Yisrael at
that time (see

34:32), nevertheless Sefer Shmot chooses to
record only

Moshe's transmission of the mitzvot
concerning the mishkan

(i.e. chapters 35->40).  All the other
mitzvot appear only

later, in the books of Vayikra, Bamidbar and
Devarim (see

Chizkuni 34:32)!

     So the question is not only - why the
'repeat'; but also

why the exclusivity of the mishkan in Sefer
Shmot?

     Ramban, in his explanation of the
overall theme of Sefer

Shmot, suggests an answer:

  "... Sefer Shmot discusses the exile [i.e.
the slavery in

  Egypt]... and Bnei Yisrael's redemption
from that exile...

  for the descent of the children of Yaakov
to Egypt marked

  the beginning of that exile... and that
exile does not end

  until they return to the spiritual level of
their

  forefathers... Even though Bnei Yisrael had
left Egypt

  [i.e. physical redemption], they are not
yet considered

  redeemed... [However,] when they reach Har
Sinai and build

  the mishkan, and God returns His Shchina to
dwell among

  them, then they have returned to the
spiritual level of

  their forefathers [spiritual redemption]...
Therefore,

  Sefer Shmot concludes with the topic of the
mishkan and the

  constant dwelling of God's Glory upon it
[for this marks

  the completion of the Redemption process]."

               (see Ramban, introduction to
Sefer Shmot)

     According to Ramban, Sefer Shmot
concludes with the story

of the mishkan because its construction marks
the completion

of Bnei Yisrael's redemption.  His
explanation can help us

understand the manner in which the Torah
repeats the details

of the mishkan in parshiot Vayakhel /
Pekudei.

SPIRITUAL REHABILITATION

     As Ramban explained, the 'spiritual
level' that Bnei

Yisrael had achieved at Ma'amad Har Sinai was
lost as a result

of chet ha-egel.  Consequently, God had
removed His Shchina

from Bnei Yisrael (see Shmot 33:1-7),
effectively thwarting

the redemption process that began with
Yetziat Mitzrayim.

     Moshe Rabeinu's intervention on Bnei
Yisrael's behalf

(see 32:11-14) certainly saved them from
immediate punishment

and secured their atonement (see 32:30,
34:9).  However, that

prayer alone could not restore Bnei Yisrael
to the spiritual

level achieved at Har Sinai.  The Shchina,
which was to have

resided in their midst, remained outside the
camp (see 33:7,

read carefully!).

     Moshe interceded once again (see
33:12-16), whereupon God

declared his thirteen 'attributes of mercy'
(33:17-34:8), thus

allowing Bnei Yisrael a 'second chance'.
Nonetheless, the

Shchina did not return automatically.  To
bring the Shchina

back, it would be necessary for Bnei Yisrael
to do something -

they must actively and collectively involve
themselves in the

process of building the mishkan.

     In other words, Bnei Yisrael required
what we might call

'spiritual rehabilitation'.  Their collective
participation in

the construction of the mishkan helped repair
the strain in

their relationship with God brought about by
chet ha-egel.

Or, using more 'kabalistic' terminology, the
construction of

the mishkan functioned as a 'tikkun' for chet
ha-egel.

     A closer examination of parshiot
Vayakhel / Pekudei

supports this interpretation and can explain
why Sefer Shmot

repeats the details of the mishkan in
Vayakhel / Pekudei.

TEXTUAL PARALLELS

     Let's take for example the Torah's use
of the word

'vayakhel' at the beginning of the parsha.
This immediately

brings to mind the opening line of the chet
ha-egel narrative:

  "Va-yikahel ha-am al Aharon - and the
nation gathered

  against Aharon..." (32:1).

     This new 'gathering' of the people - for
the purpose of

building the mishkan, can be understood as a
'tikkun' for that

original gathering to build the egel.  As
opposed to their

assembly to fashion the golden calf, Bnei
Yisrael now gather

to build a more 'proper' symbol of God's
presence.

     Similarly, the commandment for the
people to 'donate

their gold' and other belongings for this
project (see 35:5)

can also be understood as a tikkun for
Aharon's solicitation

of the people's gold for the egel (32:2-3).

     However, the strongest proof is the
Torah's glaring

repetition of the phrase: "ka'asher tziva
Hashem et Moshe"

["as God commanded Moshe"].  This phrase not
only appears in

both the opening commandment (35:1 & 35:4)
and the finale

(39:32 & 39:43), but it is repeated like a
chorus over twenty

times throughout Vayakhel-Pekudei, at every
key point of the

construction process.  [I recommend that you
note this using a

Tanach Koren.  See 35:29; 36:1; 36:5;

39:1,5,7,21,26,29,31,32,42,43; and especially
in

40:16,19,21,23,25,27,29,32, as each part of
the mishkan is put

into its proper place.]

     Clearly, the Torah's repetition of this
phrase is

intentional, and may very well point to the
mishkan's function

as a tikkun for chet ha-egel.  Let's explain
why:

     Recall from our shiur on Parshat Ki Tisa
that the

people's initial intention at chet ha-egel
was to make a

physical representation of their perception
of God.  Despite

the innocence of such aspirations per se, a
man-made

representation, no matter how pure its
intention, may lead to

idol worship (see Shmot 20:20).  This does
not mean, however,

that God cannot ever be represented by a
physical symbol.

When God Himself chooses the symbol, it is
not only permitted,

but it becomes a mitzva.  It is this
symbolism that makes the

mishkan so important.  [See 23:17,19; 34:24,
Devarim 12:5,11 &

16:16.]

     The Torah therefore stresses that Bnei
Yisrael have now

'learned their lesson'.  They construct the
mishkan precisely

'as God commanded Moshe,' down to the very
last detail,

understanding that there is no room for human
innovation when

choosing a symbol for His Divine Presence.

AN APPROPRIATE FINALE

     This concept of tikkun for chet ha-egel
finds further

support in the very conclusion of Sefer
Shmot.

     Although the aspect of Shchina (a
central feature in

Teruma / Tetzaveh) is mentioned nowhere
throughout the detail

of the mishkan's construction in Vayakhel /
Pekudei, it makes

a sudden reappearance at the very end of the
sefer.  After

each component of the mishkan is put into
place on the first

of Nissan (see 40:1-33), this entire process
reaches its

dramatic climax:

  "When Moshe had finished his work, the anan
(cloud) covered

  the ohel mo'ed and God's kavod ('glory')
filled the

  mishkan" (40:34).

     This pasuk describes the dwelling of the
Shchina on the

mishkan in the exact same terms used to
depict the dwelling of

the Shchina on Har Sinai:

  "When Moshe ascended the har [Mount Sinai,
to receive the

  first luchot], the anan covered the har,
and kvod Hashem

  (God's glory) dwelled upon Har Sinai..."
(24:15-

  16).

     Clearly, the Torah intentionally
parallels, thereby

associating, the descent of the Shchina onto
Har Sinai with

the dwelling of the Shchina on the mishkan.
Only after Bnei

Yisrael meticulously complete the
construction of the mishkan

- precisely 'as God commanded Moshe' - does
the Shchina return

to Bnei Yisrael and dwell therein (40:34),
just as it had

dwelled on Har Sinai.

     Thus, the end of Sefer Shmot marks the
completion of the

tikkun for chet ha-egel.  Accordingly, as
Ramban posits, the

entire 'redemption process' - the theme of
Sefer Shmot - has

also reached its culmination.

     The Shchina's return to the camp also
signifies Bnei

Yisrael's return to the stature they had lost
after the golden

calf.  Recall that in the aftermath of that
incident:

  "Moshe took his tent and set it up outside
the camp, far

  away from the camp, and called it the ohel
mo'ed [tent of

  meeting (with God)], such that anyone who
would search for

  God was required to go out to this ohel
mo'ed, outside the

  camp" [see 33:7 and its context in
33:1-11].

     This ohel mo'ed, located outside the
camp, symbolized the

distancing of the Shchina.  Once the mishkan
is built, God

will bring His Shchina back inside the camp.
[See 25:8 and

29:45.]

BACK TO BREISHIT

     Thus far, we have shown that the manner
by which Bnei

Yisrael construct the mishkan serves as a
tikkun for chet ha-

egel and relates to the overall theme of
Sefer Shmot.

     One could suggest that the very concept
of a mishkan -

irrespective of its mode of construction -
may constitute a

more general tikkun, beyond the specific
context of the golden

calf.  In this sense, the mishkan relates to
a more general

biblical theme developed in Sefer Breishit.

     As explained in our shiurim on Sefer
Breishit, the Garden

of Eden reflects the ideal spiritual
environment in which Man

cultivates his relationship with God.  After
Adam sinned and

was consequently banished from the Garden,
God placed keruvim

to guard the path of return to the Tree of
Life (see Breishit

3:24).

     It may not be coincidental that the
mishkan is the only

other context throughout the entire Chumash
where the concept

of keruvim appears.  Recall how the mishkan
features keruvim:

    1) on the kaporet as protectors of the
aron, which

    contains the luchot (Shmot 25:22), and

    2) woven into the parochet, the curtain
which guards the

    entrance into the kodesh ha-kodashim -
the Holy of Holies

    (where the aron and kaporet are located).

     This parallel suggests a conceptual
relationship between

Gan Eden and the mishkan.  The symbolic
function of the

keruvim as guardians of the kodesh kodashim
may correspond to

the mishkan's function as an environment
similar to Gan Eden,

where man can strive to come closer to God:

  1)  The keruvim of the kaporet, protecting
the aron,

  indicate that the 'Tree of Life' of Gan
Eden has been

  replaced by the Torah, represented by the
luchot inside the

  aron.

     ["Etz chayim hi la-machazikim bah" - see
Mishlei 3:1-18.]

  2)  The keruvim woven into the parochet
remind man that his

  entry into the kodesh kodashim, although
desired, remains

  limited and requires spiritual readiness.

     [Note that keruvim are also woven into
the innermost

     covering of the mishkan (see Shmot
26:1-2).]

     In this sense, we may view the mishkan
as a tikkun for

Adam's sin in the Garden of Eden.  Should man
wish to return

to the Tree of Life, he must keep God's
covenant - the laws of

the Torah - as symbolized by the luchot
ha-eidut in the aron,

protected by the keruvim.

     If so, then the Torah's repetition of
the laws of the

mishkan, as well as there exclusivity, may be
alluding to one

of the most important themes of Chumash -
man's never ending

quest to develop a relationship with his
Creator.

                        shabbat shalom,

                              menachem

=====================

FOR FURTHER IYUN

A.  An important clarification

     It is important that we clarify this
tikkun aspect of the

mishkan.

     We do not claim that the mishkan itself
constitutes a

tikkun for chet ha-egel.  Rather, the manner
by which Bnei

Yisrael must build it serves as a tikkun.
Consequently, our

analysis here stands independent of the
controversy between

Rashi and Ramban as to when God commanded the
building of the

mishkan.  As we explained in our shiur on
Parshat Teruma,

Ramban (mishkan commanded before chet
ha-egel) and Rashi

(mishkan commanded after chet ha-egel) argue
only whether the

need for a temporary mishkan resulted from
chet ha-egel.

However, Rashi must agree that the basic
concept of a mikdash

is necessary to perpetuate the experience of
Har Sinai, just

as Ramban in Parshat Vayakhel must agree that
the manner in

which Bnei Yisrael ultimately construct the
mishkan reflects

their correction of the sin of chet ha-egel.

B.  'Shchina tamid'

     We stated that Teruma / Tetzaveh
describes the function

of each object in the mishkan.  It may be
suggested that the

actual function of each 'kli' relates to the
constant presence

of the Shchina in the mishkan.

     The following table demonstrates the
three levels of

kedusha in the mishkan, according to the
functions of the

accessories contained in the three regions of
the mishkan:

Kodesh Kodashim

     the aron - contains the 'luchot
ha-eidut'

     the kaporet - from where God will speak
to Moshe

Kodesh

     the shulchan - 'lechem panim lefa'nai
tamid'

     the menora -  'leha'alot ner tamid'

     the mizbach zahav - 'lehaktir ktoret
tamid'

Chatzer ha-mishkan

     the mizbach nechoshet- 'lehakriv olat
tamid'

     The kodesh kodashim contains the luchot,
the eternal

testament to the covenant at Har Sinai.  God
speaks to Moshe

from in between the keruvim (25:21-22), thus
perpetuating the

Har Sinai experience.  In this domain, God
'comes down' to

man; as such, no 'avoda' (ritual) is
performed.

     Outside this domain, in the kodesh, the
kohanim perform

their daily avodat tamid - lighting the
menora, offering the

ktoret, and keeping bread on the shulchan.

     Outside the mishkan is the chatzer
(courtyard).  Here, Am

Yisrael collectively offer their korban tamid
on the

mizbeiach.

[See shiur on Parshat Tetzaveh for a complete
analysis.]

     Significantly, each 'kli' requires an
'avodat tamid'.

The word tamid means everlasting or
continuous.  Am Yisrael

must perform their daily avodat tamid in
order to deserve the

continuous presence of the Shchina.

     A relationship with God does not come
automatically; it

requires constant effort on the individual's
part.

C.  Beyond the parallels between the mishkan
and Gan Eden (as

noted in the shiur), there exist as well
textual parallels

between the mishkan and the story of Creation
in the first

perek of Sefer Breishit.  For example,
"va-techel kol avodat

ha-mishkan..." (39:32) and "va-yar Moshe et
kol ha-melacha..."

(39:43) correspond to Breishit 1:31 and 2:1.
Indeed, several

Midrashim view the mishkan as the completion
of the Creation

process.

1.  Based on the above shiur, explain this
parallel.

2.  The entire mishkan plan is repeated a
total of seven times

in Sefer Shmot: Teruma Tetzaveh - 25:10-30:38
/ 31:7-11,

   Vayk.Pkd:  35:11-19 /36:8-39:32 /39:33-42
/40:1-16

/40:17-33.

   Connect this as well to Breishit 1 (the
seven-day process

of creation).

3.  Relate this parallel to the location of
mitzvat shabbat,

which concludes the tzivui ha-mishkan unit
(31:12-17) and

opens the binyan ha-mishkan  unit (35:1-4).

D.  The highest level of hitgalut,
experienced by Moshe

(33:11) and Bnei Yisrael at Har Sinai (Dvarim
5:4), is known

as 'panim be-fanim' - literally, face to
face.  When God

'changed' His attributes to 'midot
ha-rachamim' (Shmot 33:17-

34:9), He states that man can no longer see
His 'face', only

His 'back' (33:20-23).

1.  Find the allusions to the human face in
the mishkan:

     For example: menora=eyes,
shulchan=mouth, etc.

2.  In your opinion, could this represent
'pnei Hashem'?

3.  How would the aron fit within this
parallel?

   How about the function of the 'orot izim
ve-elim' as a

cover for the mishkan?

4.  Accordingly, what is the significance of
the 'masach le-

petach ha-mishkan" and the parochet, and the
general concept

of limited entry into the mishkan?

5.  According to Rashi, would this have been
the structure of

the mikdash before chet ha-egel?  According
to Ramban?

E.  The theme of Sefer Shmot

     Throughout our study of Sefer Shmot, we
traced three

primary topics:     (1) the Exodus (Yetziat
Mitzrayim,

chapters 1->17);

          (2) Ma'amad Har Sinai (chapters
19->24, 32->34);

          (3) the mishkan (chapters 25->31,
35->40).

     Based on the above shiur, we can suggest
a fundamental

relationship between these three sections:

1)  Through the process of Yetziat Mitzrayim,
God fulfills His

    covenant with the Avot (the theme of
Sefer Breishit) to

    redeem Bnei Yisrael from their bondage in
Egypt so as to

   facilitate their development into His
special nation.

2)  To become this special nation, God and
Bnei Yisrael enter

    into a covenant at Har Sinai (chapters
19->24).  Bnei

    Yisrael receive the commandments which
will mold their

    national and individual characters,
transforming them into

    God's special nation.

3)  The mishkan, the symbol of the special
relationship

    established at Har Sinai, becomes the
vehicle through

    which that relationship can continue.
Although chet ha-

    egel calls into question Bnei Yisrael's
ability to survive

    the terms of this covenant, the new terms
of the second

    luchot allow them to build the mishkan,
to which the

    Shchina returns.

     An important pasuk in Parshat Tetzaveh
highlights this

overall theme.  As explained in our shiur on
that parasha,

chapters 25-29, which appear amidst God's
instructions

regarding the mishkan,, form a distinct unit
which we may call

the 'Shchina unit' (compare 25:8 with 29:45).

     The closing pasuk of that unit - "And I
shall dwell among

the people of Israel, and I will be their
God" (29:45) - is

followed by an important summary pasuk:

    "And you shall know that I am the Lord
your God who took

    you  out of the Land of Egypt - leshochni
betocham - in

    order to dwell among you; I am the Lord
your God"

    (29:46).

  This pasuk accurately reflects the overall
theme of Sefer

Shmot.  It ties together (1) Yetziat
Mitzrayim, (2) Matan

Torah, and (3) the mishkan with the concept
of Shchina.  God

takes Bnei Yisrael out of Egypt in order that
they become His

nation, and this relationship reaches its
highest level with

the presence of the Shchina.  This level was
attained at Har

Sinai, and it forever remains within Bnei
Yisrael's reach

through the 'heir' and closest substitute to
Har Sinai - the

mishkan.

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