Parashat Fkudey, the last in the book of Sh’mot, continues to elaborate on the inventory of materials for the Mishkan and on the priests’ official garments. “Fkudey” means, “which was counted,” or “these are the accounts.” But it is not only the Mishkan’s inventory which is counted or inventoried; the term is also applied here to the congregation itself (38:25, “pkudey ha’eda” – “those of the congregation who were taken into account”). The meaning of the root p.k.d. aside from counting, visiting and commanding, originates with “invest with purpose or responsibility”1 Thus in last week’s 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. But the term “fkudey,” on the other hand, stresses the fact that the congregation has no existence apart from the individuals who make it up. Thus, 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 Parashat Trumah’s chapter 25
we noted some parallels between the establishing of the Mishkan to the creation
process. Here, 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
The term
“tabernacle of the testimony” meets us in 40:2, echoed in 40:3 by
the “ark of the testimony,” whereas in Parashat Ki Tissa we encountered the
“tablets of the testimony” (34:29). “Testimony” is “edut,” which
is “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.” Thus, 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 Covenant.
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
“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 Holy Place
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 Land of
Promise
Last week’s Va’yakhel and this week’s 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 into the
Ark of the Covenant, the bread is laid on the Table of Showbread (“lechem
ha’panim” – “bread of the face”), 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 tent 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 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? That which qualified Him to open the seals was what He had
accomplished by having given up His life, redeeming for His Father those who
are to be kings and priests, who would reign on earth and are sealed on
their foreheads (Revelation 7:4). Thus,
our High Priest is seen standing before the Father with the proverbial onyx
stones on His shoulders and the golden band with “Holiness to YHVH” on His
forehead. Qualifying 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, having enabled them
to be “the sealed servants of Elohim” (Revelation 7:3 italics added).
1 Etymological Dictionary of
Biblical Hebew, based on the commentaties of Samson Raphael Hirsch, Matityahu
Clark, Feldheim Publishers, Jerusalem, - New York, 1999.
2 http://www.kipa.co.il/pash/
3 Etymological Dictionary of
Biblical Hebrew
4 Nature in Our Biblical Heritage, Nogah Hareuveni,
trans. Helen Frenkley, Neot
Kdumim Ltd. Lod ,
Israel
5 http://www.kipa.co.il/pash/
