[Par-reg.w] For Parshat Pekudei
Menachem Leibtag
mleibtag at gmail.com
Thu Mar 8 14:05:38 EST 2018
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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 PEKUDEI
Sefer Shmot ends triumphantly, with the Torah's detail of
how the shechina returns to dwell upon the Mishkan.
Nonetheless, this conclusion seems to include a 'sour note',
for it also informs us that Moshe Rabeinu was not able to
enter the Mishkan! [See 40:34-35.]
Did something go wrong? Was Moshe unworthy?
To answer this question, this week's shiur examines a
textual parallel that will not only highlight the thematic
connection between the Mishkan and Har Sinai, but it will also
help us understand the relationship between the books of
Shmot, Vayikra, and Bamidbar.
INTRODUCTION
A rather obvious parallel exists between the concluding
five psukim of Sefer Shmot and Torah's description of how
God's glory had descended upon Har Sinai, when Moshe ascended
the mountain for the first forty days (see Shmot 24:12-18).
As Ramban explains (in his opening commentary to Shmot
25:1), this parallel lends irrefutable support to our
understanding that a primary goal of the Mishkan was to
perpetuate the special relationship between God and His people
that had reached its apex at Ma'amad Har Sinai. However, when
comparing these two sets of psukim, there also appears to be
some rather significant differences. Therefore, we begin our
study by examining this parallel.
THE PARALLEL
The final chapter of Parshat Pekudei describes how the
Mishkan is assembled for the very first time on the first day
of Nissan (in the second year /see 40:1-33). Then, upon the
completion of its assembly, the Torah informs us of what
happened:
"Then the anan (cloud) covered the ohel mo'ed, and kvod
Hashem (God's glory) filled the Mishkan" (see 40:34).
Let's compare this pasuk with a very similar description
of Moshe Rabeinu's ascent to Har Sinai (as described at the
end of Parshat Mishpatim):
"And Moshe ascended the mountain and an anan covered the
mountain, and kvod Hashem dwelled upon Har Sinai..." (24:15-16).
[It is highly recommended that you compare these two sets
of psukim in their original Hebrew.]
This obvious parallel highlights how the 'ohel mo'ed' has
replaced 'the mountain' and, correspondingly, 'the Mishkan'
has replaced 'Har Sinai.'
In essence, the Mishkan will now serve a similar purpose
as Har Sinai, as both serve as a medium whereby Bnei Yisrael
can 'encounter' the shechina.
Furthermore, as we discussed in our shiur on Parshat
Tetzaveh, in both instances a completely 'direct' encounter,
although desirable, is impossible. Therefore, Bnei Yisrael
must be shielded from God's Presence by the 'anan'.
However, the next pasuk in each of these two sources
seems to 'ruin' the completeness of this parallel. In contast
to Har Sinai, where Moshe actually enters the anan, as we are
told:
"And kvod Hashem dwelled on Har Sinai and the cloud covered
it for six days, and God called to Moshe on the seventh
day... and Moshe came inside the anan and ascended the
mountain" (24:16-18).
In Parshat Pekudei, we find that he cannot enter:
"And Moshe was unable to enter the ohel mo'ed, because the
anan was dwelling upon it..."(40:35).
Certainly, had Sefer Shmot concluded with God 'calling'
upon Moshe to enter the Mishkan, just as He had 'called' upon
him to enter the anan at Har Sinai, this parallel would have
been complete; Yet, for some reason, Moshe cannot enter the
Mishkan!
Has Moshe been demoted?
JUST TURN THE PAGE!
Even though there may be a temptation to search for a
reason for Moshe's 'demotion' (possibly due to the events of
"chet ha'gel"), the truth is that there is no 'demotion'. To
understand why, we simply need to 'turn the page', i.e. to
read the opening pasuk of sefer Vayikra, where we find the
precise pasuk that was 'missing' at the end of Sefer Shmot:
"And [God] called out to Moshe, and God spoke to him from
the ohel mo'ed saying..." (Vayikra 1:1).
In other words, God did call upon Moshe to enter the
'anan' that covered the Mishkan (just as He had called him at
Har Sinai) - and indeed - the parallel to Har Sinai is
complete!
[See commentaries of Ramban, Rashbam, & Ibn Ezra on Shmot
40:35 and on Vayikra 1:1; as they explain these psukim in a
similar manner!]
The following table illustrates how the opening pasuk of
Sefer Vayikra actually belongs at the conclusion of Sefer
Shmot:
HAR SINAI (24:15-18) MISHKAN (Shmot & Vayikra)
================= =======================
the anan covers the har the anan covers the Mishkan
kvod Hashem dwells upon it kvod Hashem fills Mishkan
Moshe must wait until called Moshe cannot enter (Shmot 40:35)
God calls Moshe ("vayikra el...") God calls Moshe (Vayikra 1:1)
Moshe enters the anan & Moshe enters the Mishkan &
God speaks to Moshe God speaks to Moshe
Even though our parallel is complete, we now have a new
problem, i.e. if the first pasuk of Vayikra actually belongs
at the end of Sefer Shmot, why does the Torah begin a new
sefer in the middle of a story?
To answer this question, we must carefully study the
remaining psukim at the conclusion of Sefer Shmot.
A DOUBLE FINALE
Our understanding of Vayikra 1:1 as the logical
continuation of Shmot 40:34-35 works only if these psukim had
indeed been the final psukim of the book. However, Shmot
40:35 is not the end of Sefer Shmot! Rather, there remain
three more psukim (i.e. 40:36-38), which appear to 'interrupt'
this logical progression. Let's read them:
"And when the anan lifted from the Mishkan, Bnei Yisrael
would travel. If it would not lift, they would not
travel... For the anan was upon the Mishkan during the day
and fire would appear in it by night, before the eyes of
Bnei Yisrael throughout all their travels" (see 40:36-38).
Even though all five psukim (40:34-38) relate to the
topic of the anan that covered the Mishkan, these last three
psukim discuss a topic which is quite different than the first
two. While the first two psukim discussed Moshe entering the
Mishkan, the last three discuss the effect of this anan on
Bnei Yisrael's journey through the desert.
In fact, when you read these five psukim, the transition
from 40:35 to 40:36 is rather disjoint. And when you consider
the logical flow from 30:35 to Vayikra 1:1 (as we discussed
above), then these final psukim seem to form an 'interruption'.
Furthermore, these final three psukim not only interrupt the
natural flow of topic, they also appear to belong somewhere
else!
You may recall from Sefer Bamidbar that we find a very
similar set of psukim in Parshat Beha'alotcha, when theTorah
describes how Bnei Yisrael were supposed to travel in the
desert:
"On the day that the Mishkan was set up, the anan covered
the Mishkan... and in the evening it appeared as fire... And
when the anan lifted from the ohel [mo'ed], then Bnei
Yisrael would travel, and at the place where the anan rested
Bnei Yisrael would set up their camp... " (See Bamidbar
9:15-23, compare with Shmot 40:17 & 40:34-38.)
Clearly, the opening pasuk (9:15) points us directly to
Shmot chapter 40 - i.e. the assembly of the Mishkan and the
'anan' etc. The psukim that follow describe how Bnei Yisrael
were to travel, with almost the identical words that we find
at the conclusion of Sefer Shmot. Note as well how the next
chapter in Sefer Bamidbar (i.e. 10:1-36) narrates Bnei
Yisrael's actual departure from Har Sinai.
Thus, the three final psukim of sefer Shmot clearly 'belong'
in Sefer Bamidbar, as one of the primary themes of that book
is Bnei Yisrael's journey through the desert as they depart
Har Sinai.
Now, we must explain why they are recorded 'prematurely'
at the conclusion of Sefer Shmot.
TWO POINTERS
Note how our analysis thus far has shown that the final
five psukim of sefer Shmot divide into two distinct topics,
each of which points us to a different book of the Bible:
(A) 40:34-35 describes the anan dwelling upon the Mishkan,
and continues directly into Sefer Vayikra;
(B) 40:36-38 describes how Bnei Yisrael journey through the
desert in accordance with this anan, and continues directly
into Sefer Bamidbar.
A very interesting structure emerges from this analysis.
Sefer Shmot concludes with two 'pointers': one to sefer
Vayikra (A) and one to sefer Bamidbar (B)!
This 'double pointer' may be significant as it highlights
the return to God's original plan after the Exodus, despite
the events of "chet ha'egel".
Recall the 'double purpose' of Yetziat Mitzraim, as
discussed in our shiur on Parshat Shmot (re: God's hitgalut at
the 'burning bush'):
(A) - For Bnei Yisrael to receive the Torah at Har Sinai
and
(B) - to travel to (& conquer) the Promised Land.
As the events of chet ha-egel constituted a breach in the
covenant between God and His People at Har Sinai, God
consequently threatened to break His end of the deal,
consequently taking His shechina away from the people (see
Shmot 33:1-7). Had it not been for Moshe Rabeinu's
intervention (see 33:12-17), Bnei Yisrael would not have
received the remaining mitzvot [A], nor would they have been
worthy of God's direct assistance in conquering the Land [B]
(see 33:1-7 and our shiur on Parshat Ki Tisa).
Now that Bnei Yisrael have built the Mishkan and God's
shechina has indeed returned, God once again commits Himself,
as it were, to both elements of His original plan:
(A) In Sefer Vayikra, Bnei Yisrael continue to receive the
special mitzvot that will reflect their special level of
kedusha;
(B) In Sefer Bamidbar, Bnei Yisrael begin their travel
towards the Promised Land, accompanied by God's shechina.
The shechina's 'dwelling' upon the Mishkan thus yields a
dual effect, reflected in the distinct themes of Vayikra and
Bamidbar:
(A) First and foremost, it affects the Mishkan itself, as
explained and elaborated upon at length in sefer Vayikra.
The Shechina's dwelling upon the Mishkan allows man to
approach God and offer korbanot (Vayikra / Tzav); forbids
one's entry into the Mishkan when one is 'tamei' (Shmini,
Tazri'a, Metzora); demands a special kapara (atonement)
ritual every Yom Kippur and forbids the offering of korbanot
outside the Mishkan (Acharei-Mot). Finally, this 'kedusha'
emanates into all three realms of existence: 'kedushat adam'
(Kedoshim), 'kedushat zman' (Emor) and 'kedushat makom'
(Behar).
[Iy"h, we'll discuss all this in our shiurim on Vayikra.]
(B) Secondly, it affects the 'machaneh' - the camp of
Israel, as reflected in sefer Bamidbar. The presence of the
Shechina raises the entire camp of Israel to a higher level,
as God travels, as it were, with them. The camp is arranged
in a formation that surrounds the Mishkan (as described in
parshiot Bamidbar and Naso), and Bnei Yisrael travel through
the desert following the anan over the Mishkan
(Beha'alotcha). Had Bnei Yisrael not sinned, Sefer Bamidbar
would have concluded with the story of their conquest of the
Land (Matot, Mas'ei). Instead, it explains why that
generation didn't enter the land (Shlach, Korach), as well
as the events of the fortieth year (Balak, Pinchas).
In this manner, the triumphant conclusion of Sefer Shmot
thematically points us in two directions: one - to the laws of
Sefer Vayikra, and two - to Bnei Yisrael's journey in Sefer
Bamidbar.
ONE DAY IN THREE BOOKS
This interpretation can also help us appreciate why the
events that transpired on the first of Nissan, the day when
the Mishkan was first erected, are detailed in three different
books instead of just one.
(1) In Sefer Shmot (40:1-35), we find the commandment to
assemble the Mishkan on the first of Nissan, and the details
of how it was assembled on that day.
These details are found in Sefer Shmot, for they conclude
the topic of building the Mishkan, as discussed in Parshiot
Teruma, Tetzaveh & Vayakhel. Furthermore, Shmot concludes
by describing how the shechina returned to the Mishkan on
that day, signaling the its return despite the events of
chet ha-egel, as discussed in Parshat Ki Tisa.
(2) In Sefer Vayikra we find the details of the special
korbanot offered on yom ha-shmini, and the tragic event
which occurred on that day - the death of Nadav and Avihu.
[See 9:1 thru 10:7.] According to most commentators, that
day coincides with the first of Nissan.
As those events, as well as those special korbanot
offered on that day, directly relate to many of the mitzvot
found in Sefer Vayikra, the narrative of those events is
recorded intentionally and specifically in Sefer Vayikra.
(3) In Sefer Bamidbar (7:1-89), we find the story of the
special gift brought by the nesi'im [the tribal leaders] to
the Mishkan on the day of its dedication - six wagons and
twelve oxen (see 7:1-4). As these wagons were used by the
Levites to transport the Mishkan during their travel through
the desert to the Land of Israel, this account appears in
Sefer Bamidbar - the book that describes how Bnei Yisrael
traveled thru the desert.
Hence, although all of these events took place on the
same day - the first of Nissan, the Torah prefers to record
them in three different books, corresponding to the theme of
each sefer.
We will iy"h return to this theme in our study of both
sefer Vayikra and sefer Bamidbar.
Till then,
shabbat shalom
menachem
=================
FOR FURTHER IYUN
A. Note the importance of the date of the first of Nissan in
Shmot chapter 40. Relate God's selection and designation of
this date to Parshat ha-chodesh / Shmot 12:1-20. Relate this
as well to the importance of this date in Divrei Ha-yamim II
29:1-17.
B. Relate the main points of the above shiur to Shmot 29:45-
46, specifically relating to the question if the purpose of
Yetziat Mitzraim was to worship God in the desert or to
inherit the Promised Land / see also Shmot 3:6-12. [Relate
your answer as well to the main point of our shiur on Parshat
Tetzaveh.]
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