PARASHAT PEKUDEI

By rabbi Reuven Tradburks

1st aliya (Shemot 38:21-39:1) An accounting was made of all the raw materials used to build the Mishkan: the gold, silver, copper and what they were used for. The fine textiles were used for the Kohen’s garments, just as G-d commanded Moshe.

The Torah records how the materials gathered from the people were used. That is interesting but why is it here? What purpose is served by this accounting?

Once Moshe comes down from the mountain with the second luchot, a new chapter dawns for the Jewish people. It is the chapter of autonomy. We now are free. These are the first steps of the Jewish nation. We are embarking on our national endeavor: governance, leadership, budgets, building. The Mishkan is the first national project. All eyes are on it. Will our Jewish project be no different than every other power structure known to mankind? They all follow the same formula: build national structures by taxing the people. And skimming a bit off the top for the leaders. Moshe sets the tone for the Jewish nation. We are not skimmers. What is conspicuously absent in the description here is the verse: And G-d spoke to Moshe commanding. No command. This is Moshe’s initiative. To set the tone of integrity. Serving G-d, not serving ourselves.

2nd aliya (39:2-21) The Efod (skirt) was made from colored materials as G-d commanded Moshe. The fine jewels with the names of Israel chiseled were placed on the Efod shoulders, as G-d commanded Moshe. The Choshen (Breastplate), of the material of the Efod, was made with the 12 jewels mounted on it, hung from the shoulder pieces of the Efod, as G-d commanded Moshe.

The Kohen’s garments stand in contrast to the rest of the Mishkan. They move. Dynamic. The building of the Mishkan does not move. It is stationary. The Aron, Menorah, Shulchan, Incense altar; all stationary. Static. The Kohen’s garments move with him. It would seem that there are 2 simultaneous notions in the Mishkan. There is constancy, permanence, an unchanging notion symbolized by the consistency of the building and its vessels. And then there is dynamism, movement, change symbolized by the Kohen. In our service of G-d, on one level our covenantal relationship is solid, unchanging, consistent, daily service. But at the same time our world changes constantly. Every moment is different, new, unique. We grow, we age, our circumstances change, our world changes. We live in a dynamic, ever changing world. The constancy of our covenantal relationship is reflected in the solid material of the vessels and the building of the Mishkan. The fluidity of life is reflected in the garments of the Kohen that move with him, expressing our service of Him through all the exigencies of life.

3rd aliya (39:22-32) The Meil (robe) was made of Techelet, with pomegranates and bells on the hem as G-d commanded Moshe. The K’tonet (linen robe) was made for all the Kohanim, as was the Turban and Belt as G-d commanded Moshe. The golden Tzitz (on the forehead) was made and fastened as G-d commanded Moshe. Names are engraved on the Kohen’s garments. But whose names?

The names of the 12 tribes of the Jewish people are engraved on 2 jewels and placed on the shoulders of the Kohen Gadol. In addition the same 12 names are engraved individually on jewels and placed on the breastplate. But besides our names, the name of G-d is engraved on the Tzitz, a gold plate that hung from the Kohen Gadol’s turban onto his forehead. Our names on the heart and shoulder. His Name on the head. Rav Soloveitchik viewed these in the context of halacha. G-d’s name on our brain represents the pristine halacha in its theoretical sense. The names of the Jewish people on the heart, fixed to the Choshen Mishpat, represents the application of halacha in its practical sense, taking into account the uniqueness of each situation, judging with the sensitivity and tenderness of the heart.

4th aliya (39:33-43) All the work was completed as G-d commanded Moshe. All of the completed work was brought to Moshe: the building of the Mishkan, the vessels, the outer courtyard, the Kohen’s garments. Moshe saw that it was all done as G-d had commanded Him. Moshe blessed the people.

The repetition of the phrase “as G-d commanded Moshe” is striking. It occurs 18 times. This creates a subtle contrast to the golden calf. Unlike the terrible violation of His command at the golden calf, here, everyone acts in complete accordance with what was commanded.

5th aliya (40:1-16) G-d commands Moshe: On the first day of the first month, assemble the Mishkan. Moshe is instructed in the exact order to place the vessels and the building. He is to clothe the Kohanim and anoint them. Moshe did all that G-d commanded him.

The actual assembly of the structure is on Rosh Chodesh Nissan, year 2. One year after the Exodus. The Exodus was a beginning. Hence Nissan became the first month of the year. This too is a beginning. Hence, 1st day, 1st month.

6th aliya (40:17-27) On the first day of the first month of the second year, the Mishkan was assembled, in the exact order Moshe was instructed by G-d.

7th aliya (40:28-38) Moshe completed the work. A cloud covered the Ohel Moed; the glory of G-d filled the Mishkan. Moshe could not enter due to the cloud and the glory of G-d. The cloud of G-d was on the Mishkan daily, fire at night, visible to all the Jewish people.

This short aliya betrays its profundity. The culmination of the building is the descent of the cloud, indicating G-d’s presence. We are familiar with the cloud. When G-d wants to indicate He is present, or more accurately, the Shechina, She is present, a cloud appears. We saw the cloud at Har Sinai. And here.

This deceptively simple description is the culmination of the entire Torah to this point. And it is the story of G-d’s love for us. The entire story of the Torah to this point is the story of increasingly intimate reaches of G-d for man. He created the world, withdrawing to make room for man. When Adam and Eve sinned, He did not destroy them. When Cain killed Abel, Cain wandered the world but was not destroyed. In Noah’s time, He saved mankind. He made a promise to not destroy the world. Each of these expresses G-d’s commitment to man; His generosity and love for man. He promised the land to Avraham. Watched while Avraham’s children stumbled, repeating His promise to them. Took the Jewish people out of Egypt, though undeserved. Reaching for man over and over, drawing the Jewish people to Him. Giving the Torah to the Jewish people, coming down to Har Sinai to speak. And in response to the greatest insult of the golden calf, giving a second set of tablets. As much as the Torah is the story of the Jewish people, it is really the story of G-d’s reach for man: reaching for man, pulling man closer and moving closer to man. It is the story of the Faithful One, pulling us to Him, pulling Avraham, pulling us out of Egypt, moving closer to us at Sinai. And finally, descending to settle in the midst of the people in the Mishkan. A home for the Shechina in the midst of the people. The Mishkan is the home for the Shechina in this world.

This is not rhetoric. This is the simple reading of the flow of the Torah. Everything leads to this moment: the settling of the Shechina in our midst. It is a radical thought. G-d dwelling in this world? But that is what the Torah says. Radical. And profound.

We are all familiar with oft-cited expression that G-d of Christians is the G-d of love. Well, the G-d of the Jewish people is the G-d of love. He pursues us unrelentingly, even when we insult Him and spurn Him. And settles in our midst.

Human beings want to be wanted. We want to know that someone cares, someone loves us. Well that is the story of the Torah. That G-d’s unremitting love culminates in His desire to dwell amongst us. Us? Yes. He wants to settle in the Mishkan.

And so ends the description of His pursuit of us. The rest of the Torah will be how we reciprocate in pursuit of Him.

The book of Exodus is called Sefer HaGeula, the book of redemption. But not just the redemption from Egypt. But the redemption of man from the absurdities and vagaries of life, the meaningless folly of existence to the glorious and majestic moment of the Shechina embracing us. In the Shechina’s embrace of us, all of life gains meaning.

Rav Jonathan Sacks on Pikudei

Rabbi Reuven Tradburks is the director of Machon Milton, our English Language Conversion Course in Jerusalem.

About