[Par-reg.w] For Parshat Vayakhel
Menachem Leibtag
mleibtag at gmail.com
Thu Mar 3 02:44:09 EST 2016
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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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