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LIBRARY MINYAN DRASH
Vayakhel/Pekudei March 9, 2002 by Randi Rose
Vayakhel and Pekudei close the book of Shemot
with
the successful completion of the Mishkan. The first commandment concerning the
Mishkan appeared earlier in Terumah: “They will make
for me a Mikdash (holy sanctuary) and I will dwell among them.” [Exod.
25:8] What follows is a verbal blueprint
of the Mishkan and its components. There are precise instructions for
everything --- even the inaugural ceremonies and sacrifices which will occur
after it is completed. Clearly the Mishkan is exceptional in that 5 of
the 11 parshiot in Shemot are devoted exclusively to its minutia.
Extensive commentary has been written about each element of the Mishkan --- its
materials, measurements, and symbolism. Rather than consider these details,
this morning I would like to take a macroscopic view. We will consider several
different approaches to the Mishkan and its relationship to what has preceded
it in the Torah --- specifically the creation of the world, Mitzrayim, the
Golden Calf, and Mt. Sinai.
As
explained by one of my teachers, Rabbi Yitzhak Etshalom, the Mishkan is a
physical and spiritual reminder of God’s revelation on Mt. Sinai. Sinai
was an event of unique proportion --- awesome, humbling, and amazing. This was
humanity’s singular public encounter with God. The earth rumbled, the
mountain smoked, there was thunder, lightning, cloud cover. Human sensations
became distorted as everyone saw the invisible sounds emanating from the
mountain. The Mishkan is proposed by God to channel His continued presence
among B’nai Yisrael and to keep His revelation in the forefront of the
people’s consciousness. It was safer and more convenient for Moses to
commune with God in this nearby tent than to continue the 40-day mountaintop
excursions. Moreover, it was designed to be a portable Sinai with an antenna
directed only toward God.
There
are many connections between Sinai and the Mishkan:
·
As
B’nai Yisrael worshiped God at Mt. Sinai, the Mishkan becomes the central
place for worship.
·
In
both cases, God chooses the time of encounter and requires intense preparation.
·
As
a cloud covered Sinai, a cloud surrounds the Mishkan to indicate God’s
presence.
·
As
God spoke at Sinai, in the Mishkan He speaks from between the K’ruvim on top of the ark
covering.
·
The
lightning and smoke of Mt. Sinai are recreated by the fire and smoke of the
incense and offerings on the altar.
·
The tablets which God gave Moses --- a testimony to receiving the
Torah --- are stored within the aron which is the heart of the Mishkan.
·
As
he did at Sinai, Moses continues to represent B’nai Yisrael in the
Mishkan and the additional role of Aaron and his sons provide a mechanism for
this mediation to continue.
Between
the directions to build the Mishkan and its construction, Moses descends the
mountain and witnesses the sin of the Golden Calf. Among the commentators,
there seems to be some confusion here. Several, such as the Ramban, accept this
sequence of events as narrated: that Moses was commanded to build the Mishkan
during his first 40 days on Mt. Sinai and, following the Golden Calf and a
second 40 days on the mountain, construction of the Mishkan begins. Most other
commentators, including Rashi, re-order the chronology. In this view, the
Golden Calf occurred first and is remedied by the Mishkan. Thus, Moses returns
to Sinai for a second 40 days, requests God’s forgiveness, and is
commanded to build the Mishkan. Aviva Zornberg quotes Shemot Rabbah, “Let the gold of the Mishkan atone for the
calf,” and she recognizes that “the Mishkan is the redemptive
project that gains them forgiveness for their earlier sin.” In effect,
one image overlays the other as God demands human collaboration to create a new
reality. [Zornberg, The Particulars of
Rapture, p. 467–68] Therefore, the Mishkan not only creates a portable Mt.
Sinai, but also counteracts both the sin and the idolatrous image which had
been produced. It is a visible symbol of God’s forgiveness.
What
are the similarities between the calf and the Mishkan? Both use the gold from a
public collection of ordinary jewelry, both use fire to reshape that gold, both
are intended as intermediaries between B’nai Yisrael and God. Despite the
perfectly formed bovine image, there is a haphazard randomness about the Golden
Calf’s creation. As Aaron explains, “I said to them, ‘Who has
gold?’ They removed it and gave it to me and I threw it into the fire and
out came this calf.” [Exodus 32:24] This apparent surprise contrasts starkly
with the precision required for the Mishkan.
Most
important, the Mishkan as antidote functions as a public reminder to
B’nai Yisrael and to all the nations that God has forgiven the worst
possible sin. Even today, in a world in which individuals and peoples are
locked in continuous cycles of error and of vengeance, the Mishkan is a symbol
that teshuvah
and reconciliation are always possible. It is a reminder that God desires and
encourages a continuing relationship with us.
Creation
of the Mishkan metaphorically reminds us of God’s creation of the
universe. Mishkan and creation are both intimately linked to Shabbat. Within
the text, there are several similarities in language, particularly the
repetition of seeing and completing all the work --- melacha --- followed by
blessing. Another parallel is the name of the
Mishkan’s chief artisan, Betzalel --- “b’tzel el” --- meaning
“in the shadow of God.” Betzalel’s name reminds us of
God’s words as He anticipates His ultimate creation, “Na-a-seh
a-dam b’tzal-mei-nu ---Let us make
man in our image.” [Gen 1:26] Again
quoting Aviva Zornberg, “ To be the ‘image of God,’ the tzelem, perhaps invokes a ‘shadowing’ ability [tzel]: a subtle, self-effacing sensibility that can pick up on
hints, on intimations that are almost nonexistent.”
I’d
like to suggest an additional association between the Mishkan, Sinai and
creation. When God created man by forming him from
the dust of the earth, God blew the soul of life into Adam’s nostrils to
create a living being. [Gen. 2:7] This
breath of life --- this soul --- is preserved deep within each human body.
Likewise, the Tablets of Testimony, written in God’s own penmanship, are
both a physical reminder of the entire Torah and a symbol of God’s
revelation at Sinai. They were preserved in the most private, inner recesses of
the Mishkan --- in the aron which is in the Kodesh Kodoshim --- Holy of Holies.
Just as God’s spirit within each individual creates a living being, the
Torah creates a living people --- a people who
connect to God through His commandments.
In
addition to this parallel between the Mishkan and the beginning of Bereishit, I want to mention the
Mishkan’s parallel with the beginning of Shemot. In Mitzrayim, B’nai Yisrael is engaged
in building. Rather than at God’s command, they are heeding
Pharaoh’s command. Unlike the Mishkan, this construction effort was not
designed for creative or spiritual purposes but, rather, to antagonize and
oppress the Hebrew workers. B’nai Yisrael made bricks and assembled
Pharaoh’s storehouses. This is not the craftsmanship --- melacha --- necessary for the
Mishkan. Indeed, the 39 types of melacha to construct the Mishkan define what is forbidden
on Shabbat. Pharaoh intended to embitter and challenge B’nai Yisrael with
more quotas, less materials, and exhausting toil. But Pharaoh’s heart was
not turned toward God nor B’nai Yisrael. Time after time, Pharaoh
continued his oppression. His heart was strengthened [“v’ye-che-zak
leiv pa-ro” --- Exodus 7:13, 22, 8:15, 9:35], his heart remained
obstinate [“ka-beid leiv” --- 7:14], [“va’yich-beid
leiv” --- 9:12, 9: 34] [“v’ha-ch’beid et^li-bo”
--- 8:11] and
Pharaoh refused to take the plagues to heart [v’lo shat li-bo ---
7:23].
How
different was the creation of the mishkan! In every detail, the heart and
desire of the participants were essential. Donations were brought by those of a
willing heart [“kol n’dav li-bo” --- Exodus 35:5] whose hearts were
inspired [“asher^n’sah-o li-bo” --- 35:21,]; men and women whose
hearts motivated them [“kol n’div leiv” --- 35:22,
“na-dav li-bam otam” --- 35:29] to come and to give. The fabric for the
curtains was spun by wise-hearted women [v’kawl^i-sha chach-mat^leiv
--- 35:22,],
the entire effort was directed by artisans whom God filled with wisdom of the
heart [chawch-mat^leiv --- 35:35], to craft and to teach from his heart [u-l’ho-rot
na-tan b’li-bo ---35:34] and to coordinate the wise-hearted workers [“v’chawl^cha’cham^leiv”
--- 35:10, 36:8, “eil^kawl^hach’mei-leiv” --- 28:3,
v’chol eesh cha’cham^leiv” --- 36:1] And when Aaron would
enter the Mishkan, his garments would carry the judgment of B’nai Yisrael
over his heart [“al li-bo” --- 28:30]
As
each element of the Mishkan was completed the text repeats, “ka-a-sher
tsi-vah A-do-nai et^Moshe --- as God commanded Moses.” This apparent redundancy
means not only that Moses and his team followed directions thoroughly, but also
that every aspect of the effort was carried out with a pure and perfect heart.
It reminds us that they served God without a personal agenda, purely on
God’s own terms. Indeed, the heart of each donor, craftsman, and
participant directed toward fulfilling God’s command, was the secret
ingredient enabling the entire Mishkan to come together harmoniously. After the
construction was finished we read, “The cloud covered the Tent of Meeting
and the glory of God filled the Mishkan.” Perhaps the Mishkan is an
example --- in any age --- of what a people can accomplish when all hearts are
directed toward creating a space where God would want to dwell among us.
Shabbat
Shalom.
By Randi Rose
Sources: Rabbi Yitzhak Etshalom, Mikra, available
from www.torah.org Aviva Gottlieb Zornberg, The Particulars of Rapture:
Reflections on Exodus. Doubleday, 2001.
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