[Par-reg] Parshat Vayakhel - shiur

Wed Feb 23 06:22:28 EST 2011

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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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