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
(or report) the actual implementation of the work (in ‘real-time’), 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 announced
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 cooperation 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”. As we noted last
week, the assistant’s name expresses a similar concept, since 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 described so 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 have assembled, “tzov'ot”, by the entrance of the Mishkan. The verb and root tz.v.a (tzadi, bet, alef) 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," although in a very different (and
negative) connotation. 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
they did or not, the transformation that had taken place was quite amazing! In Egypt
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 “that which was taken
into account/visited”, or “these are the accounts”. But it is not
only the Mishkan’s inventory that 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, and also as we noted last week).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
The term “tabernacle of the testimony” meets
us in 38:21 and is echoed in 40:3 by the “ark of the testimony”, whereas last
week 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 (a.o/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
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
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 will reign on earth. Our High Priest stood 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, opening the way by enabling
them to be “the sealed servants of Elohim” (Revelation 7:3 italics added).
* Parashot – plural
for “Parasha” – “Parashat…” Parasha of…
(e.g. Va’yak’hel)
** The letter “pey” may also be pronounced “fey”
depending on
its placement in a given word.
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 Hebrew
4 Nature in Our Biblical
Heritage, Nogah Hareuveni, trans. Helen Frenkley,
Neot Kdumim Ltd. Lod , Israel
Hebrew Tools for Everyday
Use
The hectic work that has been described above will
inspire us to state that, “every man and woman worked” - Kol eesh ve’eesha avdu.
In the assembling of the women we have the verb which forms the noun “army” –
tzava. The furniture of the Mishkan are terms used in every day living:
shulchan – table (“shulchanot” – tables), “kis’eh” – chair, (“kis’ot” – chairs).
We also looked at “edut” –
testimony – which is rooted in “ed” – witness (“edim” plural), and at Moshe’s
“seeing” the “work” – “m’la’cha” (not “avoda” this time, which is another term
for “work”). In the “engraving of a signet” was ‘hidden’ the verb “open” and
hence “opening”, which will seal our lesson at this time.
The army has tables
La’tza’va yesh shulchanot
The army had no chairs
La’tzava lo hayu kis’ot (lit. to the army there were no chairs)
He
sees the witness
Hu
ro’eh et ha’ed
He
saw the witnesses
Hu
ra’ah et h’e’dim
There
was much work
Hayta
m’lacha raba (literally, there was work much)
Yeshua
opened the opening to the Mishkan
Yeshua
patach et ha’petach la’Mishkan
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