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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
VAYAKHEL<BR>
<BR> Is Parshat Vayakhel simply a repeat of Parshat
Teruma?<BR> Indeed, the details of the mishkan are
practically<BR>identical in both parshiot - however, their manner
of<BR>presentation is quite different.<BR> To explain why, this week's
shiur first considers the<BR>different purpose of each Parsha. Afterward,
we will attempt<BR>to tackle the more difficult question concerning the
necessity<BR>of this 'repetition'.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> Before we
discuss the similarities between Teruma and<BR>Vayakhel, let's first note the
obvious difference between<BR>these two Parshiot.<BR> In Parshat Teruma /
Tetzaveh, the Torah records God's<BR>commandment to Moshe to build the mishkan -
or in Hebrew, what<BR>we refer to as 'tzivui ha-mishkan'. In contrast,
Parshat<BR>Vayakhel / Pekudei describes how Moshe conveyed these<BR>instructions
to Bnei Yisrael.<BR> Let's explain how this affects their
order:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE ORDER IN PARSHAT
TERUMA<BR> The primary focus of the tzivui ha-mishkan
unit (i.e.<BR>chapters 25-29) is the tabernacle's function, hence this
unit<BR>opens with its 'statement of purpose':<BR> "And you shall build
for Me a mikdash in order that I shall<BR> dwell among you" (see
25:1-8).<BR>and closes with an almost identical statement:<BR> "And I
shall dwell among Bnei Yisrael, and I will be for<BR> them a God, and they
shall know..." (see 29:45-46).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In our shiur on Parshat
Tetzaveh, we explained how these<BR>opening and closing psukim serve as
'matching bookends' that<BR>highlight how the Mishkan serves first and foremost
as the<BR>place where God's shchina can dwell with His nation.
This<BR>observation helped us understand the logic of its flow
in<BR>topic.<BR> For example, that unit began by
describing the aron [ark<BR>of the covenant], which will house the luchot
[tablets] - the<BR>symbol of brit Sinai - and hence the focal point of
the<BR>mishkan, as well as the kaporet, the protective cover of the<BR>aron,
from where God will speak to Moshe.<BR> The next set of
parshiot described the various 'keilim'<BR>(vessels) that are situated in the
ohel mo'ed, such as the<BR>menora and shulchan (25:23-40). This was
followed by a<BR>detailed description of the ohel moed -the portable
structure<BR>[i.e. the canvas for the tent /'yeriot ha-mishkan' and its<BR>poles
/'kerashim' (see 26:1-37)] that will house those<BR>vessels.<BR> In this
unit, the description of vessels precedes the<BR>details of that tent, for they
perform its key functions,<BR>while the structure that houses them serves only a
secondary<BR>function.<BR> These instructions are
followed by the commandment to<BR>build an altar ['mizbach ha-nechoshet'], which
will be placed<BR>in front of this ohel mo'ed (see 27:1-8), and a
courtyard<BR>['chatzer'] constructed from curtains and poles that
would<BR>encompass it (see 27:9-19).<BR> This Shchina
unit concludes with the laws concerning the<BR>kohanim who are to officiate in
the mishkan (chapter 28), and<BR>the seven day dedication ceremony (chapter
29).<BR> In chapters 30 and 31 we found an additional unit, that<BR>
contained a list of peripheral mitzvot relating to the<BR> mishkan (and
its protection from the shchina], including<BR> the 'mizbach ketoret' and
the 'kiyor'.]<BR> <BR> At the very conclusion of the tzivui
ha-mishkan we find the<BR>instruction to appoint Betzalel to build the mishkan,
and the<BR>important reminder not to build it on
Shabbat.<BR> The following table summarizes this order
in Parshat<BR>Teruma according to its most general categories:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Intro - Shchina<BR> Keilim - the vessels
(chapter 25)<BR> * The aron - which will house the luchot<BR>
The kaporet - from where God will speak to Moshe<BR> * The shulchan
- on which the lechem will be placed<BR> * The menora - which will
provide light<BR> Structure - the ohel mo'ed (the tent - chapter
26)<BR> * The yeriot<BR> * The krashim<BR> * The
"parochet"<BR> Chatzer - The courtyard (chapter 27)<BR> * The
mizbeiach - the altar in front of the ohel mo'ed<BR> * The courtyard
- "amudei ve-kelei ha-chatzer"<BR> Kohanim (chapters 28 & 29)<BR>
* The bigdei kehuna<BR> * The dedication ceremony
(milu'im)<BR> Misc. Topics (chapter 30)<BR> The Builder - Betzalel
(chapter 31)<BR> Shabbat (not to build the mishkan on Shabbat/
31:11-17)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In contrast to this
'functional order', the order in<BR>Parshat Vayakhel is quite different, for in
this unit - Moshe<BR>must explain to Bnei Yisrael how to build the
mishkan.<BR>Therefore, the sequence will follow a more practical
order,<BR>reflecting the considerations of its
construction.<BR> For example, the tent will precede the
vessels, for the<BR>ohel moed will house them. Furthermore, this time, the
mizbach<BR>ketoret will be included with the other vessels, even though<BR>its
function in regard to the shechina is different.<BR>Similarly, this time the
kiyor will be recorded together with<BR>the mizbach
ha'Olah.<BR> The following table summarizes this
'practical' order, as<BR>presented in Parshat Vayakhel:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Shabbat<BR> * Guidelines re: when
construction work is permitted (35:1-3);<BR> Teruma<BR> * The
collection of the building materials (35:4-29);<BR> The Builder<BR> *
The appointment of the chief architect - Betzalel - and<BR>
his fellow artisans (35:30-36:7);<BR> Structure - the ohel mo'ed - the tent
(36:8-38):<BR> * the yeriot<BR> * the
kerashim<BR> * the parochet<BR> Keilim (chapter
37)<BR> * the aron<BR> *
shulchan<BR> * menora<BR> * mizbach ktoret
(from misc. above)<BR> Chatzer (chapter 38)<BR> * the
mizbeiach<BR> * the kiyor (from misc.
above)<BR> * the courtyard<BR> Kohanim (chapter
39)<BR> * their
garments<BR> Construction<BR> * assembly of the mishkan
on the 1st of Nissan (40:1-33)<BR> Shchina<BR> * God's
glory dwells on the mishkan (40:34-38)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As you review (and
compare) these two tables, be sure to<BR>note their similarities and
differences. Doing so, while<BR>considering this distinction between
'function' and<BR>'construction', will help you understand how and why the
order<BR>in Vayakhel / Pekudei differs from the order in Teruma
/<BR>Tetzaveh.<BR> [Note as well that the mizbach ha-ktoret
and the kiyor<BR> that were omitted (for thematic reasons)
from the Shchina<BR> unit in Teruma / Tetzaveh are now
included (for practical<BR> reasons) in Parshat Vayakhel -
right where they
belong!<BR> [See also TSC
shiur on Parshat Tetzaveh.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHY THE REPETITION?<BR>
With this distinction in mind, let's consider now a more<BR>basic question, i.e.
the very need to repeat anything!<BR> After all, the building of the
mishkan was only a 'one-<BR>time' mitzva. Would it not have been
sufficient for the Torah<BR>to simply tell us in one pasuk that Bnei Yisrael
constructed<BR>the mishkan 'as God commanded Moshe on Har
Sinai'?<BR> To answer this question, we return to our
study of the<BR>overall theme of Sefer Shmot.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE MISHKAN EXCLUSIVE<BR>
In Sefer Shmot, from the time that Moshe ascended Har<BR>Sinai to receive the
first luchot (see 24:12), the mishkan<BR>emerged as its primary focus.
Even though Moshe received<BR>numerous other laws during these forty days, in
chapters 25<BR>thru 31 Sefer Shmot records only those mitzvot relating to
the<BR>mishkan.<BR> Likewise, when Moshe descends from
Har Sinai (after the<BR>last forty days), even though the Torah informs us that
he<BR>conveyed all the mitzvot to Bnei Yisrael at that time (see<BR>34:32),
nevertheless Sefer Shmot chooses to record only<BR>Moshe's transmission of the
mitzvot concerning the mishkan<BR>(i.e. chapters 35->40). All the other
mitzvot appear only<BR>later, in the books of Vayikra, Bamidbar and Devarim
(see<BR>Chizkuni 34:32)!<BR> So the question is not only
- why the 'repeat'; but also<BR>why the exclusivity of the mishkan in Sefer
Shmot?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Ramban, in his explanation
of the overall theme of Sefer<BR>Shmot, suggests an answer:<BR> "... Sefer
Shmot discusses the exile [i.e. the slavery in<BR> Egypt]... and Bnei
Yisrael's redemption from that exile...<BR> for the descent of the
children of Yaakov to Egypt marked<BR> the beginning of that exile... and
that exile does not end<BR> until they return to the spiritual level of
their<BR> forefathers... Even though Bnei Yisrael had left Egypt<BR>
[i.e. physical redemption], they are not yet considered<BR> redeemed...
[However,] when they reach Har Sinai and build<BR> the mishkan, and God
returns His Shchina to dwell among<BR> them, then they have returned to
the spiritual level of<BR> their forefathers [spiritual redemption]...
Therefore,<BR> Sefer Shmot concludes with the topic of the mishkan and
the<BR> constant dwelling of God's Glory upon it [for this marks<BR>
the completion of the Redemption
process]."<BR>
(see Ramban, introduction to Sefer Shmot)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> According to Ramban, Sefer
Shmot concludes with the story<BR>of the mishkan because its construction marks
the completion<BR>of Bnei Yisrael's redemption. His explanation can help
us<BR>understand the manner in which the Torah repeats the details<BR>of the
mishkan in parshiot Vayakhel / Pekudei.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SPIRITUAL
REHABILITATION<BR> As Ramban explained, the 'spiritual
level' that Bnei<BR>Yisrael had achieved at Ma'amad Har Sinai was lost as a
result<BR>of chet ha-egel. Consequently, God had removed His
Shchina<BR>from Bnei Yisrael (see Shmot 33:1-7), effectively thwarting<BR>the
redemption process that began with Yetziat
Mitzrayim.<BR> Moshe Rabeinu's intervention on Bnei
Yisrael's behalf<BR>(see 32:11-14) certainly saved them from immediate
punishment<BR>and secured their atonement (see 32:30, 34:9). However,
that<BR>prayer alone could not restore Bnei Yisrael to the spiritual<BR>level
achieved at Har Sinai. The Shchina, which was to have<BR>resided in their
midst, remained outside the camp (see 33:7,<BR>read
carefully!).<BR> Moshe interceded once again (see
33:12-16), whereupon God<BR>declared his thirteen 'attributes of mercy'
(33:17-34:8), thus<BR>allowing Bnei Yisrael a 'second chance'.
Nonetheless, the<BR>Shchina did not return automatically. To bring the
Shchina<BR>back, it would be necessary for Bnei Yisrael to do something
-<BR>they must actively and collectively involve themselves in the<BR>process of
building the mishkan.<BR> In other words, Bnei Yisrael
required what we might call<BR>'spiritual rehabilitation'. Their
collective participation in<BR>the construction of the mishkan helped repair the
strain in<BR>their relationship with God brought about by chet ha-egel.<BR>Or,
using more 'kabalistic' terminology, the construction of<BR>the mishkan
functioned as a 'tikkun' for chet ha-egel.<BR> A closer
examination of parshiot Vayakhel / Pekudei<BR>supports this interpretation and
can explain why Sefer Shmot<BR>repeats the details of the mishkan in Vayakhel /
Pekudei.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TEXTUAL PARALLELS<BR> Let's
take for example the Torah's use of the word<BR>'vayakhel' at the beginning of
the parsha. This immediately<BR>brings to mind the opening line of the
chet ha-egel narrative:<BR> "Va-yikahel ha-am al Aharon - and the nation
gathered<BR> against Aharon..." (32:1).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This new 'gathering' of
the people - for the purpose of<BR>building the mishkan, can be understood as a
'tikkun' for that<BR>original gathering to build the egel. As opposed to
their<BR>assembly to fashion the golden calf, Bnei Yisrael now gather<BR>to
build a more 'proper' symbol of God's presence.<BR>
Similarly, the commandment for the people to 'donate<BR>their gold' and other
belongings for this project (see 35:5)<BR>can also be understood as a tikkun for
Aharon's solicitation<BR>of the people's gold for the egel
(32:2-3).<BR> However, the strongest proof is the
Torah's glaring<BR>repetition of the phrase: "ka'asher tziva Hashem et
Moshe"<BR>["as God commanded Moshe"]. This phrase not only appears
in<BR>both the opening commandment (35:1 & 35:4) and the finale<BR>(39:32
& 39:43), but it is repeated like a chorus over twenty<BR>times throughout
Vayakhel-Pekudei, at every key point of the<BR>construction process. [I
recommend that you note this using a<BR>Tanach Koren. See 35:29; 36:1;
36:5;<BR>39:1,5,7,21,26,29,31,32,42,43; and especially
in<BR>40:16,19,21,23,25,27,29,32, as each part of the mishkan is put<BR>into its
proper place.]<BR> Clearly, the Torah's repetition of
this phrase is<BR>intentional, and may very well point to the mishkan's
function<BR>as a tikkun for chet ha-egel. Let's explain
why:<BR> Recall from our shiur on Parshat Ki Tisa that
the<BR>people's initial intention at chet ha-egel was to make a<BR>physical
representation of their perception of God. Despite<BR>the innocence of
such aspirations per se, a man-made<BR>representation, no matter how pure its
intention, may lead to<BR>idol worship (see Shmot 20:20). This does not
mean, however,<BR>that God cannot ever be represented by a physical
symbol.<BR>When God Himself chooses the symbol, it is not only permitted,<BR>but
it becomes a mitzva. It is this symbolism that makes the<BR>mishkan so
important. [See 23:17,19; 34:24, Devarim 12:5,11
&<BR>16:16.]<BR> The Torah therefore stresses that
Bnei Yisrael have now<BR>'learned their lesson'. They construct the
mishkan precisely<BR>'as God commanded Moshe,' down to the very last
detail,<BR>understanding that there is no room for human innovation
when<BR>choosing a symbol for His Divine Presence.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>AN APPROPRIATE FINALE<BR>
This concept of tikkun for chet ha-egel finds further<BR>support in the very
conclusion of Sefer Shmot.<BR> Although the aspect of
Shchina (a central feature in<BR>Teruma / Tetzaveh) is mentioned nowhere
throughout the detail<BR>of the mishkan's construction in Vayakhel / Pekudei, it
makes<BR>a sudden reappearance at the very end of the sefer. After<BR>each
component of the mishkan is put into place on the first<BR>of Nissan (see
40:1-33), this entire process reaches its<BR>dramatic climax:<BR> "When
Moshe had finished his work, the anan (cloud) covered<BR> the ohel mo'ed
and God's kavod ('glory') filled the<BR> mishkan" (40:34).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This pasuk describes the
dwelling of the Shchina on the<BR>mishkan in the exact same terms used to depict
the dwelling of<BR>the Shchina on Har Sinai:<BR> "When Moshe ascended the
har [Mount Sinai, to receive the<BR> first luchot], the anan covered the
har, and kvod Hashem<BR> (God's glory) dwelled upon Har
Sinai..."
(24:15-<BR> 16).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Clearly, the Torah
intentionally parallels, thereby<BR>associating, the descent of the Shchina onto
Har Sinai with<BR>the dwelling of the Shchina on the mishkan. Only after
Bnei<BR>Yisrael meticulously complete the construction of the mishkan<BR>-
precisely 'as God commanded Moshe' - does the Shchina return<BR>to Bnei Yisrael
and dwell therein (40:34), just as it had<BR>dwelled on Har
Sinai.<BR> Thus, the end of Sefer Shmot marks the
completion of the<BR>tikkun for chet ha-egel. Accordingly, as Ramban
posits, the<BR>entire 'redemption process' - the theme of Sefer Shmot -
has<BR>also reached its culmination.<BR> The Shchina's
return to the camp also signifies Bnei<BR>Yisrael's return to the stature they
had lost after the golden<BR>calf. Recall that in the aftermath of that
incident:<BR> "Moshe took his tent and set it up outside the camp,
far<BR> away from the camp, and called it the ohel mo'ed [tent
of<BR> meeting (with God)], such that anyone who would search
for<BR> God was required to go out to this ohel mo'ed, outside
the<BR> camp" [see 33:7 and its context in 33:1-11].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This ohel mo'ed, located
outside the camp, symbolized the<BR>distancing of the Shchina. Once the
mishkan is built, God<BR>will bring His Shchina back inside the camp. [See
25:8 and<BR>29:45.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BACK TO BREISHIT<BR> Thus
far, we have shown that the manner by which Bnei<BR>Yisrael construct the
mishkan serves as a tikkun for chet ha-<BR>egel and relates to the overall theme
of Sefer Shmot.<BR> One could suggest that the very
concept of a mishkan -<BR>irrespective of its mode of construction - may
constitute a<BR>more general tikkun, beyond the specific context of the
golden<BR>calf. In this sense, the mishkan relates to a more
general<BR>biblical theme developed in Sefer
Breishit.<BR> As explained in our shiurim on Sefer
Breishit, the Garden<BR>of Eden reflects the ideal spiritual environment in
which Man<BR>cultivates his relationship with God. After Adam sinned
and<BR>was consequently banished from the Garden, God placed keruvim<BR>to guard
the path of return to the Tree of Life (see
Breishit<BR>3:24).<BR> It may not be coincidental that
the mishkan is the only<BR>other context throughout the entire Chumash where the
concept<BR>of keruvim appears. Recall how the mishkan features
keruvim:<BR> 1) on the kaporet as protectors of the aron,
which<BR> contains the luchot (Shmot 25:22),
and<BR> 2) woven into the parochet, the curtain which guards
the<BR> entrance into the kodesh ha-kodashim - the Holy of
Holies<BR> (where the aron and kaporet are
located).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This parallel suggests a
conceptual relationship between<BR>Gan Eden and the mishkan. The symbolic
function of the<BR>keruvim as guardians of the kodesh kodashim may correspond
to<BR>the mishkan's function as an environment similar to Gan Eden,<BR>where man
can strive to come closer to God:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 1) The keruvim of the kaporet,
protecting the aron,<BR> indicate that the 'Tree of Life' of Gan Eden has
been<BR> replaced by the Torah, represented by the luchot inside
the<BR> aron.<BR> ["Etz chayim hi la-machazikim
bah" - see Mishlei 3:1-18.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 2) The keruvim woven into the parochet
remind man that his<BR> entry into the kodesh kodashim, although desired,
remains<BR> limited and requires spiritual
readiness.<BR> [Note that keruvim are also woven into
the innermost<BR> covering of the mishkan (see Shmot
26:1-2).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In this sense, we may view
the mishkan as a tikkun for<BR>Adam's sin in the Garden of Eden. Should
man wish to return<BR>to the Tree of Life, he must keep God's covenant - the
laws of<BR>the Torah - as symbolized by the luchot ha-eidut in the
aron,<BR>protected by the keruvim.<BR> If so, then the
Torah's repetition of the laws of the<BR>mishkan, as well as there exclusivity,
may be alluding to one<BR>of the most important themes of Chumash - man's never
ending<BR>quest to develop a relationship with his Creator.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
shabbat
shalom,<BR>
menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>=====================<BR>FOR FURTHER
IYUN<BR>A. An important clarification<BR> It is
important that we clarify this tikkun aspect of
the<BR>mishkan.<BR> We do not claim that the mishkan
itself constitutes a<BR>tikkun for chet ha-egel. Rather, the manner by
which Bnei<BR>Yisrael must build it serves as a tikkun. Consequently,
our<BR>analysis here stands independent of the controversy between<BR>Rashi and
Ramban as to when God commanded the building of the<BR>mishkan. As we
explained in our shiur on Parshat Teruma,<BR>Ramban (mishkan commanded before
chet ha-egel) and Rashi<BR>(mishkan commanded after chet ha-egel) argue only
whether the<BR>need for a temporary mishkan resulted from chet
ha-egel.<BR>However, Rashi must agree that the basic concept of a mikdash<BR>is
necessary to perpetuate the experience of Har Sinai, just<BR>as Ramban in
Parshat Vayakhel must agree that the manner in<BR>which Bnei Yisrael ultimately
construct the mishkan reflects<BR>their correction of the sin of chet
ha-egel.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. 'Shchina
tamid'<BR> We stated that Teruma / Tetzaveh describes
the function<BR>of each object in the mishkan. It may be suggested that
the<BR>actual function of each 'kli' relates to the constant presence<BR>of the
Shchina in the mishkan.<BR> The following table
demonstrates the three levels of<BR>kedusha in the mishkan, according to the
functions of the<BR>accessories contained in the three regions of the
mishkan:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Kodesh Kodashim<BR> the
aron - contains the 'luchot ha-eidut'<BR> the kaporet -
from where God will speak to Moshe</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Kodesh<BR> the shulchan -
'lechem panim lefa'nai tamid'<BR> the menora -
'leha'alot ner tamid'<BR> the mizbach zahav - 'lehaktir
ktoret tamid'</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Chatzer ha-mishkan<BR> the
mizbach nechoshet- 'lehakriv olat tamid'</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The kodesh kodashim
contains the luchot, the eternal<BR>testament to the covenant at Har
Sinai. God speaks to Moshe<BR>from in between the keruvim (25:21-22), thus
perpetuating the<BR>Har Sinai experience. In this domain, God 'comes down'
to<BR>man; as such, no 'avoda' (ritual) is
performed.<BR> Outside this domain, in the kodesh, the
kohanim perform<BR>their daily avodat tamid - lighting the menora, offering
the<BR>ktoret, and keeping bread on the shulchan.<BR>
Outside the mishkan is the chatzer (courtyard). Here, Am<BR>Yisrael
collectively offer their korban tamid on the<BR>mizbeiach.<BR>[See shiur on
Parshat Tetzaveh for a complete analysis.]<BR>
Significantly, each 'kli' requires an 'avodat tamid'.<BR>The word tamid means
everlasting or continuous. Am Yisrael<BR>must perform their daily avodat
tamid in order to deserve the<BR>continuous presence of the
Shchina.<BR> A relationship with God does not come
automatically; it<BR>requires constant effort on the individual's
part.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>C. Beyond the parallels between the mishkan
and Gan Eden (as<BR>noted in the shiur), there exist as well textual
parallels<BR>between the mishkan and the story of Creation in the first<BR>perek
of Sefer Breishit. For example, "va-techel kol avodat<BR>ha-mishkan..."
(39:32) and "va-yar Moshe et kol ha-melacha..."<BR>(39:43) correspond to
Breishit 1:31 and 2:1. Indeed, several<BR>Midrashim view the mishkan as
the completion of the Creation<BR>process.<BR>1. Based on the above shiur,
explain this parallel.<BR>2. The entire mishkan plan is repeated a total
of seven times<BR>in Sefer Shmot: Teruma Tetzaveh - 25:10-30:38 /
31:7-11,<BR> Vayk.Pkd: 35:11-19 /36:8-39:32 /39:33-42
/40:1-16<BR>/40:17-33.<BR> Connect this as well to Breishit 1 (the
seven-day process<BR>of creation).<BR>3. Relate this parallel to the
location of mitzvat shabbat,<BR>which concludes the tzivui ha-mishkan unit
(31:12-17) and<BR>opens the binyan ha-mishkan unit (35:1-4).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>D. The highest level of hitgalut, experienced
by Moshe<BR>(33:11) and Bnei Yisrael at Har Sinai (Dvarim 5:4), is known<BR>as
'panim be-fanim' - literally, face to face. When God<BR>'changed' His
attributes to 'midot ha-rachamim' (Shmot 33:17-<BR>34:9), He states that man can
no longer see His 'face', only<BR>His 'back' (33:20-23).<BR>1. Find the
allusions to the human face in the mishkan:<BR> For
example: menora=eyes, shulchan=mouth, etc.<BR>2. In your opinion, could
this represent 'pnei Hashem'?<BR>3. How would the aron fit within this
parallel?<BR> How about the function of the 'orot izim ve-elim' as
a<BR>cover for the mishkan?<BR>4. Accordingly, what is the significance of
the 'masach le-<BR>petach ha-mishkan" and the parochet, and the general
concept<BR>of limited entry into the mishkan?<BR>5. According to Rashi,
would this have been the structure of<BR>the mikdash before chet ha-egel?
According to Ramban?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>E. The theme of Sefer
Shmot<BR> Throughout our study of Sefer Shmot, we traced
three<BR>primary topics: (1) the Exodus (Yetziat
Mitzrayim,<BR>chapters
1->17);<BR> (2) Ma'amad
Har Sinai (chapters 19->24,
32->34);<BR> (3) the
mishkan (chapters 25->31, 35->40).<BR> Based on
the above shiur, we can suggest a fundamental<BR>relationship between these
three sections:<BR>1) Through the process of Yetziat Mitzrayim, God
fulfills His<BR> covenant with the Avot (the theme of Sefer
Breishit) to<BR> redeem Bnei Yisrael from their bondage in
Egypt so as to<BR> facilitate their development into His
special nation.<BR>2) To become this special nation, God and Bnei Yisrael
enter<BR> into a covenant at Har Sinai (chapters
19->24). Bnei<BR> Yisrael receive the commandments
which will mold their<BR> national and individual characters,
transforming them into<BR> God's special nation.<BR>3)
The mishkan, the symbol of the special relationship<BR>
established at Har Sinai, becomes the vehicle through<BR>
which that relationship can continue. Although chet
ha-<BR> egel calls into question Bnei Yisrael's ability to
survive<BR> the terms of this covenant, the new terms of the
second<BR> luchot allow them to build the mishkan, to which
the<BR> Shchina returns.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> An important pasuk in
Parshat Tetzaveh highlights this<BR>overall theme. As explained in our
shiur on that parasha,<BR>chapters 25-29, which appear amidst God's
instructions<BR>regarding the mishkan,, form a distinct unit which we may
call<BR>the 'Shchina unit' (compare 25:8 with
29:45).<BR> The closing pasuk of that unit - "And I
shall dwell among<BR>the people of Israel, and I will be their God" (29:45) -
is<BR>followed by an important summary pasuk:<BR> "And you
shall know that I am the Lord your God who took<BR> you
out of the Land of Egypt - leshochni betocham - in<BR> order
to dwell among you; I am the Lord your God"<BR>
(29:46).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This pasuk accurately reflects the overall
theme of Sefer<BR>Shmot. It ties together (1) Yetziat Mitzrayim, (2)
Matan<BR>Torah, and (3) the mishkan with the concept of Shchina.
God<BR>takes Bnei Yisrael out of Egypt in order that they become His<BR>nation,
and this relationship reaches its highest level with<BR>the presence of the
Shchina. This level was attained at Har<BR>Sinai, and it forever remains
within Bnei Yisrael's reach<BR>through the 'heir' and closest substitute to Har
Sinai - the<BR>mishkan.</FONT></DIV>
<DIV> </DIV>
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