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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
PARSHAT PEKUDEI</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Sefer Shmot ends
triumphantly, with the Torah's detail of<BR>how the shechina returns to dwell
upon the Mishkan.<BR>Nonetheless, this conclusion seems to include a 'sour
note',<BR>for it also informs us that Moshe Rabeinu was not able to<BR>enter the
Mishkan! [See 40:34-35.]<BR> Did something go
wrong? Was Moshe unworthy?<BR> To answer this
question, this week's shiur examines a<BR>textual parallel that will not only
highlight the thematic<BR>connection between the Mishkan and Har Sinai, but it
will also<BR>help us understand the relationship between the books of<BR>Shmot,
Vayikra, and Bamidbar.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> A rather
obvious parallel exists between the concluding<BR>five psukim of Sefer Shmot and
Torah's description of how<BR>God's glory had descended upon Har Sinai, when
Moshe ascended<BR>the mountain for the first forty days (see Shmot
24:12-18).<BR> As Ramban explains (in his opening
commentary to Shmot<BR>25:1), this parallel lends irrefutable support to
our<BR>understanding that a primary goal of the Mishkan was to<BR>perpetuate the
special relationship between God and His people<BR>that had reached its apex at
Ma'amad Har Sinai. However, when<BR>comparing these two sets of psukim,
there also appears to be<BR>some rather significant differences.
Therefore, we begin our<BR>study by examining this parallel.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE PARALLEL<BR> The final
chapter of Parshat Pekudei describes how the<BR>Mishkan is assembled for the
very first time on the first day<BR>of Nissan (in the second year /see
40:1-33). Then, upon the<BR>completion of its assembly, the Torah informs
us of what<BR>happened:<BR> "Then the anan (cloud) covered the ohel mo'ed,
and kvod<BR> Hashem (God's glory) filled the Mishkan" (see
40:34).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Let's compare this pasuk
with a very similar description<BR>of Moshe Rabeinu's ascent to Har Sinai (as
described at the<BR>end of Parshat Mishpatim):<BR> "And Moshe ascended the
mountain and an anan covered the<BR> mountain, and kvod Hashem dwelled
upon Har Sinai..." (24:15-16).<BR> [It is highly recommended
that you compare these two sets<BR> of psukim in their
original Hebrew.]<BR> <BR> This
obvious parallel highlights how the 'ohel mo'ed' has<BR>replaced 'the mountain'
and, correspondingly, 'the Mishkan'<BR>has replaced 'Har
Sinai.'<BR> In essence, the Mishkan will now serve a
similar purpose<BR>as Har Sinai, as both serve as a medium whereby Bnei
Yisrael<BR>can 'encounter' the shechina.<BR>
Furthermore, as we discussed in our shiur on Parshat<BR>Tetzaveh, in both
instances a completely 'direct' encounter,<BR>although desirable, is
impossible. Therefore, Bnei Yisrael<BR>must be shielded from God's
Presence by the 'anan'.<BR> However, the next pasuk in
each of these two sources<BR>seems to 'ruin' the completeness of this
parallel. In contast<BR>to Har Sinai, where Moshe actually enters the
anan, as we are<BR>told:<BR> "And kvod Hashem dwelled on Har Sinai and the
cloud covered<BR> it for six days, and God called to Moshe on the
seventh<BR> day... and Moshe came inside the anan and ascended
the<BR> mountain" (24:16-18).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>In Parshat Pekudei, we find that he cannot
enter:<BR> "And Moshe was unable to enter the ohel mo'ed, because
the<BR> anan was dwelling upon it..."(40:35).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Certainly, had Sefer Shmot
concluded with God 'calling'<BR>upon Moshe to enter the Mishkan, just as He had
'called' upon<BR>him to enter the anan at Har Sinai, this parallel would
have<BR>been complete; Yet, for some reason, Moshe cannot enter
the<BR>Mishkan!<BR> Has Moshe been demoted?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>JUST TURN THE PAGE!<BR>
Even though there may be a temptation to search for a<BR>reason for Moshe's
'demotion' (possibly due to the events of<BR>"chet ha'gel"), the truth is that
there is no 'demotion'. To<BR>understand why, we simply need to 'turn the
page', i.e. to<BR>read the opening pasuk of sefer Vayikra, where we find
the<BR>precise pasuk that was 'missing' at the end of Sefer Shmot:<BR>
"And [God] called out to Moshe, and God spoke to him from<BR> the ohel
mo'ed saying..." (Vayikra 1:1).<BR>
<BR> In other words, God did call upon Moshe to enter
the<BR>'anan' that covered the Mishkan (just as He had called him at<BR>Har
Sinai) - and indeed - the parallel to Har Sinai is<BR>complete!<BR> [See
commentaries of Ramban, Rashbam, & Ibn Ezra on Shmot<BR> 40:35 and on
Vayikra 1:1; as they explain these psukim in a<BR> similar
manner!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The following table
illustrates how the opening pasuk of<BR>Sefer Vayikra actually belongs at the
conclusion of Sefer<BR>Shmot:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> HAR SINAI
(24:15-18) MISHKAN (Shmot &
Vayikra)<BR>
=================
=======================<BR>the anan covers the
har the anan covers the
Mishkan</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>kvod Hashem dwells upon it
kvod Hashem fills Mishkan</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Moshe must wait until called Moshe
cannot enter (Shmot 40:35)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>God calls Moshe ("vayikra el...") God calls
Moshe (Vayikra 1:1)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Moshe enters the anan
& Moshe enters the Mishkan
&<BR> God speaks to
Moshe God speaks to
Moshe</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though our parallel is complete, we now
have a new<BR>problem, i.e. if the first pasuk of Vayikra actually belongs<BR>at
the end of Sefer Shmot, why does the Torah begin a new<BR>sefer in the middle of
a story?<BR> To answer this question, we must carefully
study the<BR>remaining psukim at the conclusion of Sefer Shmot.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A DOUBLE FINALE<BR> Our
understanding of Vayikra 1:1 as the logical<BR>continuation of Shmot 40:34-35
works only if these psukim had<BR>indeed been the final psukim of the
book. However, Shmot<BR>40:35 is not the end of Sefer Shmot! Rather,
there remain<BR>three more psukim (i.e. 40:36-38), which appear to
'interrupt'<BR>this logical progression. Let's read them:<BR> "And
when the anan lifted from the Mishkan, Bnei Yisrael<BR> would
travel. If it would not lift, they would not<BR> travel... For
the anan was upon the Mishkan during the day<BR> and fire would appear in
it by night, before the eyes of<BR> Bnei Yisrael throughout all their
travels" (see 40:36-38).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though all five
psukim (40:34-38) relate to the<BR>topic of the anan that covered the Mishkan,
these last three<BR>psukim discuss a topic which is quite different than the
first<BR>two. While the first two psukim discussed Moshe entering
the<BR>Mishkan, the last three discuss the effect of this anan on<BR>Bnei
Yisrael's journey through the desert.<BR> In fact, when you read these
five psukim, the transition<BR>from 40:35 to 40:36 is rather disjoint. And
when you consider<BR>the logical flow from 30:35 to Vayikra 1:1 (as we
discussed<BR>above), then these final psukim seem to form an
'interruption'.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Furthermore, these final three psukim
not only interrupt the<BR>natural flow of topic, they also appear to belong
somewhere<BR>else!<BR> You may recall from Sefer Bamidbar that we
find a very<BR>similar set of psukim in Parshat Beha'alotcha, when
theTorah<BR>describes how Bnei Yisrael were supposed to travel in
the<BR>desert:<BR> "On the day that the Mishkan was set up, the anan
covered<BR> the Mishkan... and in the evening it appeared as fire...
And<BR> when the anan lifted from the ohel [mo'ed], then Bnei<BR>
Yisrael would travel, and at the place where the anan rested<BR> Bnei
Yisrael would set up their camp... " (See Bamidbar<BR> 9:15-23,
compare with Shmot 40:17 & 40:34-38.)<BR> <BR> Clearly, the
opening pasuk (9:15) points us directly to<BR>Shmot chapter 40 - i.e. the
assembly of the Mishkan and the<BR>'anan' etc. The psukim that follow describe
how Bnei Yisrael<BR>were to travel, with almost the identical words that we
find<BR>at the conclusion of Sefer Shmot. Note as well how the
next<BR>chapter in Sefer Bamidbar (i.e. 10:1-36) narrates Bnei<BR>Yisrael's
actual departure from Har Sinai.<BR> Thus, the three final
psukim of sefer Shmot clearly 'belong'<BR>in Sefer Bamidbar, as one of the
primary themes of that book<BR>is Bnei Yisrael's journey through the desert as
they depart<BR>Har Sinai.<BR> Now, we must explain why
they are recorded 'prematurely'<BR>at the conclusion of Sefer
Shmot.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TWO POINTERS<BR> Note how
our analysis thus far has shown that the final<BR>five psukim of sefer Shmot
divide into two distinct topics,<BR>each of which points us to a different book
of the Bible:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> (A) 40:34-35 describes the anan
dwelling upon the Mishkan,<BR> and continues directly into Sefer
Vayikra;<BR> <BR> (B) 40:36-38 describes how Bnei Yisrael
journey through the<BR> desert in accordance with this anan, and continues
directly<BR> into Sefer Bamidbar.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> A very interesting
structure emerges from this analysis.<BR>Sefer Shmot concludes with two
'pointers': one to sefer<BR>Vayikra (A) and one to sefer Bamidbar
(B)!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This 'double pointer' may
be significant as it highlights<BR>the return to God's original plan after the
Exodus, despite<BR>the events of "chet ha'egel".<BR> Recall the 'double
purpose' of Yetziat Mitzraim, as<BR>discussed in our shiur on Parshat Shmot (re:
God's hitgalut at<BR>the 'burning bush'):</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> (A) - For Bnei Yisrael to
receive the Torah at Har Sinai<BR>and<BR> (B) - to
travel to (& conquer) the Promised Land.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As the events of chet
ha-egel constituted a breach in the<BR>covenant between God and His People at
Har Sinai, God<BR>consequently threatened to break His end of the
deal,<BR>consequently taking His shechina away from the people (see<BR>Shmot
33:1-7). Had it not been for Moshe Rabeinu's<BR>intervention (see
33:12-17), Bnei Yisrael would not have<BR>received the remaining mitzvot [A],
nor would they have been<BR>worthy of God's direct assistance in conquering the
Land [B]<BR>(see 33:1-7 and our shiur on Parshat Ki
Tisa).<BR> Now that Bnei Yisrael have built the Mishkan
and God's<BR>shechina has indeed returned, God once again commits Himself,<BR>as
it were, to both elements of His original plan:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> (A) In Sefer Vayikra, Bnei Yisrael continue
to receive the<BR> special mitzvot that will reflect their special level
of<BR> kedusha;<BR> <BR> (B) In Sefer Bamidbar, Bnei Yisrael
begin their travel<BR> towards the Promised Land, accompanied by God's
shechina.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The shechina's 'dwelling'
upon the Mishkan thus yields a<BR>dual effect, reflected in the distinct themes
of Vayikra and<BR>Bamidbar:<BR>(A) First and foremost, it
affects the Mishkan itself, as<BR> explained and elaborated upon at length
in sefer Vayikra.<BR> The Shechina's dwelling upon the Mishkan allows man
to<BR> approach God and offer korbanot (Vayikra / Tzav); forbids<BR>
one's entry into the Mishkan when one is 'tamei' (Shmini,<BR> Tazri'a,
Metzora); demands a special kapara (atonement)<BR> ritual every Yom Kippur
and forbids the offering of korbanot<BR> outside the Mishkan
(Acharei-Mot). Finally, this 'kedusha'<BR> emanates into all three
realms of existence: 'kedushat adam'<BR> (Kedoshim), 'kedushat zman'
(Emor) and 'kedushat makom'<BR> (Behar).<BR>
[Iy"h, we'll discuss all this in our shiurim on Vayikra.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>(B) Secondly, it affects the
'machaneh' - the camp of<BR> Israel, as reflected in sefer Bamidbar.
The presence of the<BR> Shechina raises the entire camp of Israel to a
higher level,<BR> as God travels, as it were, with them. The camp is
arranged<BR> in a formation that surrounds the Mishkan (as described
in<BR> parshiot Bamidbar and Naso), and Bnei Yisrael travel
through<BR> the desert following the anan over the Mishkan<BR>
(Beha'alotcha). Had Bnei Yisrael not sinned, Sefer Bamidbar<BR>
would have concluded with the story of their conquest of the<BR> Land
(Matot, Mas'ei). Instead, it explains why that<BR> generation didn't
enter the land (Shlach, Korach), as well<BR> as the events of the fortieth
year (Balak, Pinchas).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In this manner, the
triumphant conclusion of Sefer Shmot<BR>thematically points us in two
directions: one - to the laws of<BR>Sefer Vayikra, and two - to Bnei Yisrael's
journey in Sefer<BR>Bamidbar.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>ONE DAY IN THREE BOOKS<BR>
This interpretation can also help us appreciate why the<BR>events that
transpired on the first of Nissan, the day when<BR>the Mishkan was first
erected, are detailed in three different<BR>books instead of just
one.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>(1) In Sefer Shmot (40:1-35), we
find the commandment to<BR> assemble the Mishkan on the first of Nissan,
and the details<BR> of how it was assembled on that
day.<BR> These details are found in Sefer Shmot, for they
conclude<BR> the topic of building the Mishkan, as discussed in
Parshiot<BR> Teruma, Tetzaveh & Vayakhel. Furthermore, Shmot
concludes<BR> by describing how the shechina returned to the Mishkan
on<BR> that day, signaling the its return despite the events of<BR>
chet ha-egel, as discussed in Parshat Ki Tisa.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>(2) In Sefer Vayikra we find the
details of the special<BR> korbanot offered on yom ha-shmini, and the
tragic event<BR> which occurred on that day - the death of Nadav and
Avihu.<BR> [See 9:1 thru 10:7.] According to most commentators,
that<BR> day coincides with the first of Nissan.<BR> As
those events, as well as those special korbanot<BR> offered on that day,
directly relate to many of the mitzvot<BR> found in Sefer Vayikra, the
narrative of those events is<BR> recorded intentionally and specifically
in Sefer Vayikra.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>(3) In Sefer Bamidbar (7:1-89),
we find the story of the<BR> special gift brought by the nesi'im [the
tribal leaders] to<BR> the Mishkan on the day of its dedication - six
wagons and<BR> twelve oxen (see 7:1-4). As these wagons were used by
the<BR> Levites to transport the Mishkan during their travel
through<BR> the desert to the Land of Israel, this account appears
in<BR> Sefer Bamidbar - the book that describes how Bnei Yisrael<BR>
traveled thru the desert.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Hence, although all of
these events took place on the<BR>same day - the first of Nissan, the Torah
prefers to record<BR>them in three different books, corresponding to the theme
of<BR>each sefer.<BR> We will iy"h return to this theme
in our study of both<BR>sefer Vayikra and sefer
Bamidbar.<BR> Till
then,<BR> <BR> shabbat
shalom<BR>
menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>=================<BR>FOR FURTHER IYUN</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A. Note the importance of the date of the
first of Nissan in<BR>Shmot chapter 40. Relate God's selection and
designation of<BR>this date to Parshat ha-chodesh / Shmot 12:1-20. Relate
this<BR>as well to the importance of this date in Divrei Ha-yamim
II<BR>29:1-17.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. Relate the main points of the above shiur
to Shmot 29:45-<BR>46, specifically relating to the question if the purpose
of<BR>Yetziat Mitzraim was to worship God in the desert or to<BR>inherit the
Promised Land / see also Shmot 3:6-12. [Relate<BR>your answer as well to
the main point of our shiur on Parshat<BR>Tetzaveh.]</FONT></DIV>
<DIV> </DIV>
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