The two Parashot* that are before us seal off the
book of Sh'mot. Both of them recapitulate the instructions for constructing the
Mishkan, its utensils, the priests' garments, and reiterate the calling of the
two artisans who were to be in charge of the work. However, because the
instructions in our text describe the actual implementation of the work, they
are animated with a sense of activity. The act of contribution, for example, is
fraught with enthusiasm and vitality, while everyone appears to be doing his
utmost within his (or her) means and capabilities.
Just before examining these accounts, let us pause to look
at yet another injunction regarding the Shabbat. In this instance it appears to
be a prelude to the construction of the holy edifice, with an emphasis on
keeping the Shabbat set apart by not doing any manner of work (including
kindling of fire): "…
everyone doing work in it shall be put to death" (ref. Ex. 35:2,3). In all likelihood, this was to serve as a
reminder to the Israelites that even the building of the Mishkan does not
supersede the Shabbat rest.
Va’yak’hel, “And he [Moses] gathered…” is
rooted in k.h.l (kof, hey, lamed) - “to gather unto” – for the
purpose of executing the plan. And as we shall see shortly, a
plan is definitely being set up here. In 35:10 an invitation is issued for
"every wise-hearted one among you, let them come and make all which
YHVH has commanded" (emphasis added). Such an open summons had not been
issued previously. The People of Yisrael respond with gusto. They are both
contributing to and participating in the work itself. The camp is
bustling with activity. The skilled and the unskilled, the rich and the poor, the
rank and file together with the leaders – all are doing their part.
Let us now simply follow the text, taking note of the
activity, the mass inclusion of the entire community, and the spirit of eager
willingness and generosity that pervaded the camp. "And all the congregation of the sons of Israel Israel
As mentioned, this action-packed passage is characterized
by the willingness and eager participation of everyone involved. A similar
atmosphere is also echoed in chapter 36, where Betzal'el and Ohali'av (Aholiab) and all the ones endowed with Elohim-given wisdom and a
desire to do the work, take the contributions from the people: "And they took every offering before
Moses which the sons of Israel had brought
for the work of the service in the holy place, to do it. And they brought to him still more willing
offerings morning by morning. And all
the wise men came, those doing every
kind of work for the sanctuary, each
one from his work they were doing” (36:3, 4 emphases added). Here we see the co-operation between
the lay people and the experts, all of whom were providing abundance of such
magnitude, to the extent that Moshe was told: “The people are bringing more
than enough for the service of the work that YHVH commanded to do" (v. 5).
Moshe therefore "commanded, and they caused it to be voiced in the camp,
saying, 'Let neither man nor woman make any more offering for the sanctuary’;
and the people were held back from bringing" (v. 6).
The wisdom, skill,
and expertise with which the work was carried out clearly did not originate
with the expert artisans themselves. In 35:31, 32, 34 we read: “And He has filled him
[i.e. Betzal’el] with the spirit of Elohim [can also be read, “the Spirit of
Elohim filled him”] in wisdom, in understanding, and in knowledge…
to devise designs. And He has put in his heart that he may teach”
(emphases added). Betzal’el’s protégé, whom he was teaching, was Ohali’av from
the tribe of Dan. Having been endowed from above with the skillfulness and
ability to carry out the work, Betzal’el, true to his name, appears to be
residing “in the shadow of the Almighty.”
His assistant’s name expresses a similar concept, as Ohali’av
means, “my tent is the Father.” Thus, the artist engaged in crafting the
Mishkan (Tabernacle), declares, by his very name, Who is the real Abode!
But let us return to the earthly Mishkan… The
specifications for the Ark of the Covenant, the Table of
Showbread, and the Lampstand are listed in 37:1-24. In Hebrew these three
articles are “a’ron, shulchan, and menorah” –
rendered literally as, “cabinet/closet/chest (e.g. 2nd Kings 12:9,10),
table, and lamp” (e.g. 2nd Kings 4:10); a comfortable abode, under
any circumstances, especially in the desert! But what about a washbasin for a
quick freshening up, and maybe a mirror to make sure every hair is in place? The
account in 38:8 does not fail to point out the basin, and the mirrors
out of which it was constructed. In addition, although not mentioned in the
Parasha’s text specifically, there is another term used elsewhere for the Ark
of the Covenant. It is a “ki’seh” – a “chair,” which is also the
Hebrew word for “throne.” The “Ark of the Covenant” is YHVH’s seat of
glory, and was so described in Yisha’yahu (Isaiah) 6:1, in reference to
Shlomo’s (Solomon’s) Temple , and also in
Y’chezkel (Ezekiel) 43:7, regarding the future Temple
The making of the bronze basin (or laver) and its base
captivates our attention, as they were made from "the mirrors of the
[women] who congregated at the opening of the Tent of Meeting" (38:8).
Much has been said about the symbolism of the mirrors plating this basin, where
the priests were to wash their feet and hands (that is, to consecrate
themselves) before approaching the Altar, as an allusion to one of the steps on
the progressive path of faith taken by the Believer. However, in the scene at
hand we encounter women who had assembled, “tzov'ot,” by the
entrance of the Mishkan. The verb and root tz.v.a is also used for “army”
and “hosts,” such as in
"YHVH Tzva'ot." In
Shmuel Alef (1st Samuel) 2:22 we find once again this "army of
women" by "the opening of the Tent of Meeing." In T’hilim (Psalms) 68:11-12 we read: "YHVH
gave the word; great was the company - "tza'va" - of those who
proclaimed [female gender] it; Kings of armies ("tzva'ot") flee, they
flee, and she who remains at home divides the spoil." Last week we saw the People of Yisrael in their
frenzy to make the golden calf, using gold earrings worn by their "wives,
sons and daughters" (Ex. 32:2). This week, many of the same people are contributing
to the Mishkan, and some of the donations are of the very same materials that
were used for the abominable image. The women who had contributed the mirrors,
thereby giving up their vanity, are seen here drawn to the house of YHVH forming
a company, literally an "army," which proclaims His Word and is
therefore far mightier than even that of "kings of armies" (ref.
again to Ps. 68:12). Hence, according to the Psalm, their reward (or
"spoil") is also far greater. Were these women motivated by a desire
to repent and atone for the recent terrible sin committed so callously by the
People of Yisrael?
When all was said
and done, the work was considered a genuine collective endeavor of national
scope. Not many years prior to this event, these same people had over them taskmasters
who "worked them relentlessly"
(Ex. 1:13). Now, the
Nation as a whole is engaged in a totally different “work,” the “avoda” of the Mishkan, the avoda
– worship and service - of YHVH. Did they ever reflect back to those
dark days, considering in awe their currently changed circumstances and status?
Whether or not they did, the transformation that had
taken place was quite amazing! In Egypt they were treated as a faceless mass,
having suffered a loss of individual identity to the point that they were
referred to in the singular person (e.g. Ex. 1:10-13, Parashat Shmot, literal
translation). By comparison, in 36:8 – 37:7, the work performed in the Mishkan
is also described in singular person. However, against the backdrop of the
preceding descriptions, the picture set before us here is entirely different.
If the oft repeated “and he made” are in reference to Betzal’el, we are left in
no doubt that he had the full and active support, and participation of the
People as a whole. But, if the reference is to more than one person - it would
signify unison. Once again, just as we observed in Parashat Trumah (26:6-11),
the Mishkan itself was to be made of a great variety of components, yet was to
be “one” (36:13, 18). This was also the case with the People of Yisrael, who
was (and is) to portray the eternal principle of ‘unity of diversity,’ so well illustrated
in our text.
After the description of the Nation’s willing
participation in the preparations of the Mishkan, Parashat Fkudey, the last in
the book of Sh’mot, continues to elaborate on the inventory of materials for
the sacred edifice and the priests’ official garments. “Fkudey” means, “which
was taken into account/visited,” or “these are the accounts.”
But it is not only the Mishkan’s inventory which is counted or listed; the term
is also applied here to the congregation itself (38:25, “pkudey ha’eda”
– “those of the congregation who were taken into account/ visited”).
The meaning of the root p.k.d. aside from counting, visiting and commanding,
originates with “invest with purpose or responsibility.”1 Thus, while in
Parashat Va’yak’hel emphasis was placed on the congregation as a “kahal,” a
crowd, a mass, host, whose parts (namely the individuals who make it up) have
no significance in and of themselves, the term “fkudey” stresses the fact that
the congregation has no existence apart from the individuals who make it up.
Hence, each and every one has been “visited” and “taken into account” in order
to make the half shekel payment (ref. 38:25,26).2
In 39:32, we read the following: "And all the work
of the tabernacle of the congregation was finished (“vate’chal”),
and the sons of Israel did according to all which YHVH commanded Moses; so they
did” (emphasis added). In B’resheet (Genesis) 2:1-2 it says: “And the heavens and the
earth were finished (va’ya’chulu), and all the host of them. And
Elohim finished (va’y’chal) His work which He had made…” (emphases
added). Another parallel to the Creation process is found in 39:43: “And Moses saw
(“va’yar”) all the work, and behold they had done it…. and Moses blessed
them.” This may be compared to the oft-repeated “and Elohim saw…“ (in
B’resheet 1) and also to B’resheet 1:28, where in reference to the creation of
man and woman it says, “and He blessed them” (emphasis added). In 40:33 it says, “And he raised up
the court all around the tabernacle and the altar, and hung up the screen of
the court gate. So Moses finished (va’yechal) the work (m’lacha)”
(emphasis added). Compare this to B’resheet (Genesis) 2:2: “And on the seventh
day Elohim ended (va’yechal) His work (m’lacha) which He had
done…”
The
term “tabernacle of the testimony” meets us in 38:21 and is echoed in 40:3 by
the “ark of the testimony,” whereas in Parashat Ki Tissa we encountered the
“tablets of the testimony” (Ex. 34:29). “Testimony” is “edut” -
“a witness” or “evidence.” The reason, therefore, for the
existence of the Mishkan, the ark and that which it contained (that is the
“tablets”) appears to be in order to validate YHVH’s covenant with His people.
“Ed,” witness, and “edut,” testimony, witness or evidence, originate with the
root ayin, vav, dalet (u.d), whose primal meaning is to “endure, continue,
repeat,” and by implication to “establish facts.”3 “Od” is therefore, “more and
continually” and “ad” is “perpetuity,” while “edot” are YHVH’s “decrees.” The witnesses (whether human, inanimate objects,
decrees, or even Time itself) are incorporated into the perpetual and firm
arrangement to which they are testifying, in this case being YHVH’s everlasting
Covenant.
Earlier, in Parashat Trumah, we examined the association
of the shape of the Menorah (Ex. 25:31-39) to the flora of the Land
of Yisrael. A similar relationship is thought to exist here too. ”And he gave
the table into the tabernacle of the congregation, on the side of the
tabernacle, northward outside the
veil; And he put the lampstand in the tabernacle of the congregation, opposite
the table, on the side of the tabernacle southward…”
(40:22, 24, emphases added). The placing of these articles in the directions
specified above was not coincidental.
The fifty day period between Pesach and Shavu'ot is when the flowers of
the olive open and the kernels of wheat and barley fill with starch. Thus, the
productive fate of these crops is determined during that season which [in the
land of Israel] is characterized by multiple changes and climatic contrasts.
Scorching southern winds, which bring with them extreme dryness and heat,
alternate with cold winds from the north and west which generate tempestuous
storms containing thunder, lightning and rain. The northern wind is most
beneficial to the wheat, if it blows during the wheat's early stages of
ripening; yet the same wind can wreak havoc on the olive crop if the buds have
already opened into flowers. Olive blossoms need successive days of dry heat.
Both of these crops then require just the proper balance of the heat waves and
cold northern winds, making the fifty day season (the ‘Omer counting’) a very
important and yet precarious season. The Talmudic sages explained that this
phenomenon is symbolized by placing "the table in the north and the Menorah
in the south." The showbread, which represents the wheat and barley, faced
the direction of the north wind. The Menorah, lit with olive oil, faced the
direction of the southern wind. Placed together in the Holy Place, they
symbolize the plea to the One Creator that each wind would come at the right
time.4
Obviously it is only YHVH Who is able to hold all the elements of His
Creation in the perfect balance required. Thus, He is seen using (more than
once) the Land of Yisrael and the variety of its natural conditions as an
instrument for building and maintaining the relationship with His People, as
well as for instructing and chastising them. And, as we have already observed,
this concept is implemented well before the Israelites even enter the Land of
Promise!
The two Parashot, Va’yakhel and Fkudey complement one
another. Whereas, Va’ya’kehl informs us about the making of the vessels of the
Mishkan, Parashat Fkudey “pours” content and meaning into them: The tablets are
placed in the Ark of the Covenant, the bread is laid on the Table of Showbread,
the wicks are lit in the Menorah, and the incense is burned5. We are also
informed, of course, in detail about the making of the vestments of those who
were to officiate in YHVH’s abode, i.e. the priests. Interestingly, the
materials used for these garments -“gold, blue, purple, and scarlet and the fine woven linen” - were
also used in the making of the Mishkan itself.
Among
the various parts of the high priest’s regalia was “the plate of the holy crown
of pure gold” and on it “an inscription like the engraving of a signet: HOLINESS TO
YHVH” (39:30). In 39:6 we read, similarly, about the two onyx stones that
were placed on the high priest’s shoulders, with the names of the tribes etched
on them. In this way the high priest
would approach YHVH on behalf of His people.
“An engraving (or “etching”) of a signet” is rendered “pituchey
chotam”- literally “the engravings of a seal.” Digging a little deeper, we discover that
whereas “chotam” is a seal, “pituchey” (engravings of…) originates from the
root p.t.ch (peh, tav, chet) meaning “to open” or “opening.” So, how is it that a “seal” and an “opening”
signify the onyx stones as well as the engraving upon the high priest’s
crown? Do these two seemingly opposing
terms allude to something beyond that which meets the eye? In Revelation
Chapter 5 Yeshua is seen worthy of opening a special “book” and breaking
its seals. What was it that
enabled Yeshua to carry out this most important task, which no one else could execute?
Having given up His life, He redeemed for His Father those who are to be kings
and priests who would reign on earth. Our High Priest stands before the Father
with the proverbial onyx stones on His shoulders and the golden band with
“Holiness unto YHVH” on His forehead. Qualified to open the sealed book
of redemption, He was displaying His ultimate task of presenting to His Father
those whom He had purchased by His blood, enabling them to be “the sealed
servants of Elohim” (Revelation 7:3
italics added).
* Parashot – plural for
“Parasha”
1 Etymological
Dictionary of Biblical Hebew, based on the
commentaties of Samsom Raphael Hirsch,
Matityahu Clark, Feldheim
Publishers, Jerusalem, - New York, 1999.
2 http://www.kipa.co.il/pash/
3 Etymological
Dictionary of Biblical Hebew
4 Nature in Our Biblical Heritage,
Nogah Hareuveni, trans. Helen Frenkley, Neot Kdumim Ltd.
Lod, Israel, 1996.
5 http://www.kipa.co.il/pash/
