Shabbat Shekalim-P'kudei

Exodus 38:21-40:38; Exodus 30:11-16

by Morah Yehudis, Boulder Aish Kodesh

THE GREATEST BAR MITZVAH PROJECT IN HISTORY

As we read about the myriad of details and itemized inventory of each aspect of the Mishkan, do we ever stop and think of the mind blowing fact that it was a thirteen year old boy who built so much? ‘And Betzalel the son of Uri the son of Chur of the tribe of Yehudah made all that G-d commanded Moshe.’

On this second verse in Pekudei- which actually means accounting- Rashi provides us with a striking contrast between the viewpoint of the 80 year old Moshe and the young craftsman. ‘That he commanded is not written here, but rather ALL that G-d commanded- even the things that his teacher did not tell him, his opinion was in agreement with what was said to Moshe on Sinai. Moshe had commanded Bezalel to first make the vessels and afterward the sanctuary. However, Betzalel said to him: ‘It is the custom of the world to first make a house and then place the vessels within.’ Moshe said to him-‘so I heard from the Holy One Blessed be He…In the shadow of G-d (the meaning of Betzalel’s name) you have been, for surely so did G-d command me. Thus he made the tabernacle first and afterward made the vessels.’ Rashi, based on the Talmud in Brachot, explains that Betzalel ‘guessed’ what G-d had originally told Moshe, and not what Moshe later told the people.

Reasons aside for now, this would have been quite an accomplishment for anyone, to ‘best’ Moshe in a disagreement, especially this young boy with such unusual, almost superhuman abilities and insight. Why did Betzalel merit this talent? There are several responses to this question. One refers us to the merit of his grandfather Chur, who gave up his life in his attempt to stop the building of the golden calf. What an appropriate reward for a man who died to prevent the building of an idol to the people’s fears and doubts, that his grandson should use the gold and other wealth of the Jews to now build a sanctuary in the service of G-d.

For me, a relevant lesson is that we in the post holocaust generation may be experiencing a surge of Baalei Teshuva in the actual merit of those who were killed and tortured just because they were Jewish. Even if a generation or two might have been skipped in the process of this return, the energy behind their self-sacrifice had to become a legacy to their descendants. Sooner or later, the dormant coals of soul connection are bound to come alive.

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Vayakhel

Exodus 35:1–38:20

Holiness Is Not Intrinsic

The Tabernacle and Shabbat are vehicles for infusing all space and time with holiness.

By Rabbi Aaron Cohen, Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

Our sages note the juxtaposition of Shabbat and the Mishkan (Tabernacle) at the beginning of Parashat Vayakhel.

The Mishkan, the "resting place" of the Shechinah (divine presence), was built to serve as the focal point of religious life for the Jewish nation.

But therein lay a latent danger--the possibility that the Jewish people would contrast the pristine spiritual world of the Mishkan to the mundane society at large and mistakenly perceive that any significant kedushah (sanctity), any closeness to God, could be achieved only within the confines of the Mishkan.

Such a perspective, however, undermines the very essence of the Mishkan’s message: "veshachanti betocham--and I [God] will dwell among them." Ultimately, God desires not an oasis of kedushah, but a spiritual wellspring that quenches the thirst of a Jew for closeness to God, influencing, inspiring, and elevating all those encamped around it--not just inside it. God wishes to dwell among us.

Sanctifying Shabbat

Similarly, we are commanded to "remember the Sabbath day to sanctify it." The Ramban (Nachmanides) points out that in addition to the obligation of reciting Kiddush on Shabbat itself, another obligation exists: to maintain Shabbat as a focal point throughout the week. When an opportunity arises to purchase something special, such as food or clothing, one should purchase it for Shabbat.

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Ki Tisa

Exodus 30:11−34:35

Veiling And Unveiling

Moses was sensitive to the needs of the people, changing his appearance in order to enhance their ability to communicate with him.

By Rabbi Aaron D. Mehlman; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

When Moses returns from Mount Sinai after forty days and nights, he descends with more than just the second set of luchos (tablets).

Moses brings the very Shechinah (divine presence) with him as well.

The Torah teaches that after receiving the Law, Moses’ face shone. The Daas Zekeinim Mibaalei Tosafos (collection of comments by the Tosafists of the 12th and 13th centuries in France and Germany) explains that the luminosity of Moses face was, in fact, the light of the Shechinah. Hashem transferred the splendor of His presence to Moses in order to assure a post-golden-calf Klal Yisrael (people of Israel) that no other leader was as worthy as Moses. Subsequently, they unanimously received him as their leader.

Fearing the Light

When the Jews saw the light, however, they became fearful and reluctant to approach Moses. They kept their distance from him. Rashi comments that before the sin of the golden calf the Jews were able to withstand the Shechinah on Mount Sinai in all its glory and holiness. But now they were unable to endure mere beams of light from Moses face. From this we see the debilitating effect of sin.

In an attempt to lure them back, Moses veiled his face in their presence. He only removed the veil when conversing with Hashem.

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Tetzaveh

Exodus 27:20−30:10

Moses's Absence

Parashat Tetzaveh foreshadows the connection the Children of Israel will have with God after the death of Moses.

By Rabbi Avraham Fischer, Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

Hashem [God] continues His instructions for the building of the Mishkan (Tabernacle), which will bring the people of Israel into intimate, uninterrupted conjunction with Him.

It is a well-known observation that, from the beginning of Exodus until the beginning of Deuteronomy, there is not a Parashah in which Moses is not mentioned, except for Parashat Tetzaveh, which is always read close to the seventh day of Adar, the anniversary of Moses's death.

Avoding His Name

The Torah seems to go out of its way in order to avoid calling Moses by name.

Instead, three times he is addressed with the word ve'atah--"and you":

ve'atah te'tzaveh--And you shall command the Children of Israel that they take for you pure olive oil beaten for the light, to cause the lamp to burn always. In the Tent of Meeting outside the curtain which is before the [Ark of] the Testimony, shall Aaron and his sons arrange it from evening to morning before Hashem, an eternal statute for their generations on behalf of the Children of Israel (Exodus 27:20-21).

ve'atah hakrev--And you shall bring near to you Aaron your brother, and his sons with him from among the Children of Israel, that he may minister to Me: Aaron, Nadav and Avihu, Elazar and Itamar, the sons of Aaron. And you shall make holy garments for Aaron your brother for glory and splendor (28:1-2).

ve'atah te'daber--And you shall speak to all the wise of heart, whom I have filled with the spirit of wisdom, that they will make Aaron's garments to sanctify him that he may minister to Me (verse 3).

The repetition of ve'atah is puzzling: Why eschew Moses's name, and why now? Also, what is the connection to the 7th of Adar?

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