[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
Observation Notice that when G-d speaks to Moshe, He instructs him concerning the Mishkan (236 p'sukim!) and then warns him that Shabbat is supreme. When Moshe gathers the people to instruct them, he puts the Shabbat warning up front. Interesting, no? Some commentaries say that with the change in “primary” emphasis on the Mikdash in the aftermath of the Golden Calf incident, there came a change in the messages of Shabbat and Mikdash which helps explain which is presented first, and when. SDT In the opening three-pasuk portion about Shabbat, there are 40 words - 39 plus the word HaShabbat. This can be taken as a symbolic reference to the 39 categories of prohibited Melacha, which define the nature of HASHABBAT. The Baal HaTurim says that the word LA'ASOT in the phrase, "These are the things that G-d commanded TO DO them", is spelled with a LAMED (30) and an anagram for TEISHA (9) - another remez to the Melachot of Shabbat. He adds that a VAV is "missing" from LA'ASOT, representing the six weekdays when Melachot are permitted.
MITZVA WATCH Lighting a fire is one of the 39 AVOT MELACHA (categories of creative activities forbidden on Shabbat). As such, we already have the prohibition from Commandment #4 - ...Thou shall not do any manner of MELACHA... Why is the Torah singling out FIRE here? The question is two-fold: Why single it out and why command it again. Sefer haChinuch says that the prohibition here is directed to Sanhedrin, not the individual. [It is mitzva 114 according to the Chinuch, and Rambam’s LAV (prohibition) 322.] We have already been told that we may not kindle fire. The courts, says the Chinuch, may not carry out the capital punishment of burning (S'reifa) on Shabbat. Nor, by Biblical extension, may any capital punishment be carried out on Shabbat, nor may any punishment by the courts be carried be meted out on Shabbat. This allows Shabbat to be a day of respite and rest even for the convicted felon on “death row”. We can also look at the Shabbat reminder in a different way. You may not kindle fire in YOUR DWELLINGS, wherever they may be, but you may - nay, you must - kindle fire (and do certain other Melachot) in THE DWELLING, the Mikdash. (That is, when specifically commanded to do so by G-d.) This can explain the specific placement of the “repeat” of the pro- hibition of kindling fire. Some commentators say that the repetition of fire comes to emphasize that kindling a fire is a capital offense of no less strictness, despite the fact that on Yom Tov it is one of the few Melachot that is permitted (i.e. cook- ing with fire, lighting flame to flame). We might have gotten the impression that FIRE is not THAT major an offense, because of Yom Tov. Comes the Torah here to emphasize the prohibition for Shabbat. We are also taught that the singling out of one of the 39 categories of Melacha indicates that the categories have an identity of their own as far as Shabbat halacha goes. For example, planting, watering, fertilizing, grafting (the permitted kind), pruning are all forms of the AV MELACHA (category), planting. Picking a flower belongs to a different category, reaping. Without going into full details, let's just say that there are differences between the following two situations: [1] A person waters and prunes his rose bush on Shabbat; [2] A person waters his rose bush and picks one of the roses. Without the concept of differentiation among the 39 categories of Melacha, the two situations would be the same, namely, a person doing two forbidden acts on Shabbat. So this is another "lesson" from the LO T'VA'ARU statement. Tif'eret Y'honatan suggests a novel reason for singling out FIRE. Since we are prohibited from doing Melacha on Shabbat because G-d rested from Creation on the first Shabbat, and since fire was not "in the picture" until the first Motza'ei Shabbat, perhaps kindling of fire is not an equal member of the family of prohibited Melachot. Comes the pasuk here to set the record straight. Fire is not only one of the 39 categories, it is the flagship of the LAMED-TET MELACHOT. Notwithstanding all of the above, which equalizes FIRE with the other Melachot, there is an OPINION that the singling out of fire (and of carrying, elsewhere) gives it a different - and lesser - status than the other Melachot, namely, that kindling is not a capital offense.
[P> 35:4 (26)] Aside from the first three p'sukim, the rest of the sedra deals
with the building of the Mishkan. Parshat T'ruma gave us the command and
instructions, Vayaqhel tells us of the carrying out of the instructions. The different types of materials are named. It is made clear that donations are encouraged, but completely voluntary. Then each part of the Mishkan and its furnishings is mentioned in detail. After the people heard what Moshe had to say, they left the meeting (apparently enthused and anxious to get busy). One can speculate, based on the sequence we are presented with in the Torah, that there was a fair amount of guilt from the Golden Calf that was motivating the People. The phrase SHABBAT SHABBATON appears 6 times in the Torah. Twice it refers to Yom Kippur, once to the Shmita year. One other time it might be talking about Shabbat, but possibly about Yom Kippur. The first two times the phrase appears are in Ki Tisa and Vayakhel. Both times are in the context of building the Mikdash. One of the commentaries suggests that when one does “regular” work during his week, then Shabbat is Shabbat. But when we spend our six work-days in “holy-work”, such as building the Mikdash (but not just that), then our Shabbat is further elevated, and is described as Shabbat Shabbaton. Many people are moved to give generously in response to Moshe's appeal. Men and women all give (there are different interpretations as to what the wording in the pasuk indicates). In addition to donations, men, and more so women, donated their talents in weaving, dyeing, woodwork, metal- work, etc. Repeated reference is made to the hearts of the people being in what they were doing. This was a genuine positive response to G-d's and Moshe's call to build the Mishkan. The leaders of the Tribes supplied the precious stones for the shoulder-pieces of the Eifod and for the Choshen of the Kohen Gadol, and spices and oil for the Incense and the Anointing oil. SDT Rashi quotes R' Natan who explain why the leaders of the tribes took the initiative on the occasion of the dedication of the Mishkan. He says that they learned their lesson from this original collection of materials. The leaders decided to wait until the people finished giving, and then they would give what was missing. It turned out that there was almost nothing left to give because the people had given so generously. For Chanukat HaMizbei'ach they went first. But for the initial T'RUMA they were mildly rebuked by the Torah in an inconspicuous way - the letter YUD was dropped from the word N'SI'IM (36:27). Leaders are supposed to lead, they are supposed to initiate. Jewish leaders say ACHARAI - after me!
They have been Divinely inspired with intelligence, insight, and the skills necessary for the various intricate tasks ahead. They and those working with them supervised the collection of materials and informed Moshe that they received more than enough material. Moshe "gives out the word" that the people should cease their donations. SDT (based on a D’var Torah heard a long time ago from Rabbi Menachem Rottenberg, then the executive director of Yeshiva of Central Queens) Look at the greatness of Bezalel (and his crew). They were able to "think thoughts", formulate ideas, make plans, "work with the gold, silver, and copper". And also, to work with stone and wood. And to do all the various jobs. Picture a committee of some organization with some project to carry out. The most valuable members of the committee are those able AND ready to perform anything that is necessary. Not those people who have the ideas but are not willing to work on their execution. The ones who will work with the gold, but who consider it beneath their dignity to perform lesser tasks.
[S> 36:8 (6)] When G-d commanded Moshe about the Mishkan, He first commanded
the making of the Aron, Shulchan, and Menora. Then, the roofing layers - the
Mishkan, the Ohel, and the Orot. Only then were the wall boards and foundation
sockets brought into the picture. In the carrying out of the commands, a more
"practical" plan was followed. The structure and then the furnishings. But how
can Moshe and Bezalel deviate from the commands of G-d? You can't just do
whatever you want in this kind of thing. In this portion, the three layers of ceiling are presented. Note that the first layer was a beautiful, multicolored weave and the fasteners were gold. [P> 36:14 (6)] Over that came the more practical, less attractive, less complicated, weather-resistant Ohel of goat hair. This layer was not seen from inside the Mishkan, and might not have been seen from the outside either, according to the opinion that the Tachash and Red-dyed sheep skin covering (which was also attractive) was not just on top, but down the sides of the Mishkan as well. [S> 36:20 (19)] Next the Torah describes the construction of the wall-planks of the Mishkan from acacia wood. There were 48 planks - 20 each on the north and south walls, and 8 on the west wall. Each plank was covered with gold. (According to Rav Aryeh Kaplan z”l, the gold covering was extremely thin - he calculated it at 1/100 of an inch thick.) Each plank was inserted into two foundation sockets of silver. The Torah describes in detail the rods, bolts, rings that held the wall planks together. The Parochet to hang between the Kodesh and the Kodesh Kodoshim, the Masach for the front of the Mishkan, and the Masach for the front of the courtyard were similar in style and material to the first ceiling layer. With the structure completed, next came the Aron and the Shulchan. [P> 37:1 (9)] After many anonymous VAYA’AS, and he did... we come to an unusual wording for the ARON. VAYA’AS BEZALEL ET HA’ARON... Rashi says: Because of his dedication to the construction of the Mishkan more so than others, he is honored by associating his name with the ARON. Baal HaTurim adds that Bezalel knew the secrets of the ARON, not just the technical details of its construction. Therefore his name was associated with it. The Meshech Chochma explains that other parts and furnishings of the Mishkan were not just made by Bezalel, but by others as well (for the first and second Beit HaMikdash, and IY”H for the third one). But not the ARON. It was made by Bezalel. It was used throughtout the tenure of the Mishkan and all during the first Beit HaMikdash. It was hidden and was absent from the second Beit HaMikdash. And the very same ARON will be rediscovered for the Third Beit HaMikdash, TI'BANE BIMHEIRA B'YAMEINU, AMEN,. It is truly Bezalel’s ARON. The Aron is described in the same detail as when it was first commanded back in Parshat T’ruma. This is so for all parts of the Mishkan, not just the Aron. The Aron consisted of an open-top box of wood, plated with gold inside and out. (Some describe it as three nested boxes - the outer and inner of thin gold and the middle one of wood, which gave support to the Aron and the lid - Kaporet and K’ruvim). Even the thickness of the wood was covered with gold, so that none of the wood was visible. [P> 37:10 (7)] This parsha contains the details of the Shulchan. In T’ruma, the command to build the Shulchan and its utensils was followed by the command to put the Lechem HaPanim onto the shelves of the Shulchan. Here in Vayaqhel, the mention of Lechem HaPanim is still to come.
Did you know... even though the Torah commands that the Menora be made of gold, it may be made of other precious metals, if gold is not available. Furthermore, the requirement of MIKSHA ACHAT, one solid piece, only applies to the Menora when it is made of gold. And furthermore, a non-gold Menora, which is just as “kosher” for the Beit HaMikdash as a gold one, does not need the decorative orbs, cups, and flowers. Without these restrictions, it is much easier to make a Menora for use in the next Beit HaMikdash, until we get the gold and full details of the Menora’s form. In fact, there is a silver Menora in the Temple Institute in the Old City, that is waiting to function in the Third Beit HaMikdash. It was not hammered of one piece of silver – because it doesn’t need to be. Nor does it have G’VI’IM, KAFTORIM, and P’RACHIM, which it does not need and which we would be able to only guess as to exact detail. [P> 37:25 (5)] Next, the Golden Altar (a.k.a. Incense Altar, a.k.a. Inner Altar) is described. After this Mizbei'ach was made, the Anointing Oil and Incense were compounded. Just an observation... In the first presentation of the Mishkan, the Golden Altar is found in Parshat T’tzaveh. The Mizbei’ach for the korbanot, which was outside the Mishkan, which is the next topic here in Vayaqhel, was presented in T’ruma. It is possible that commentaries discuss the various differences.
[S> 38:8 (1)] The final vessel described is the Washing Basin and its Stand. It was made of copper. Tradition tells us that the copper came from the mirrors of the Israelite women. At first, Moshe did not want to accept them because of the vanity associated with mirrors. G-d, however, told Moshe how very precious this gift was in His eyes, because they reminded Him (so to speak) of the role Jewish women played in the redemption of the people from Egypt.
[S> 38:9 (12)] Finally, the courtyard is described. SDT We are taught from the fact that Moshe Rabeinu gave a voluntary accounting of the materials, that a person in the position of collecting monies for the community must conduct himself in such a way that he will always be above suspicion. Even if the individual is completely trustworthy, he should take measures to avoid the possibility of appearing improper. SDT Rashi teaches us that the description of the Mishkan as EIDUT, a Testimony, attests to the fact that G-d had forgiven us for the Sin of the Golden Calf. This is so because the SH'CHINA rested among us, in the Mishkan.
The work of assembling and dismantling the Mishkan throughout the years of
wandering in the Wilderness was the domain of the tribe of Levi, under the
supervision and leadership of Itamar b. Aharon HaKohen. [S> 38:24 (9)] The Torah next details the amounts of gold, silver, and copper which was collected for the Mishkan and its vessels. The Torah also lists the uses of the different metals. Then the Torah mentions the different dyed wools (sky-blue, purple, red - the shades of color are debated - e.g. sky-blue - at what time of day?) that were used in the making of the sacred garments of the Kohen Gadol, and for the cloths that covered (and protected) the sacred items of the Mishkan during the traveling from place to place in the Midbar.
[P> 39:8 (14)] This parsha contains the detailed description of the CHOSHEN. In addition to the fabric of these two garments, there were gold settings for the stones, gold rings and chains for attaching Choshen & Eifod.
The hem of the ME'IL was fringed with alternating bells of gold and pompoms of colored wools. According to Rambam, there were 72 bells in all, 36 in the front and 36 in the back.
Ramban says that the bells were embedding within the RIMONIM. Most other
commentaries say that the bells alternated with RIMONIM. A turban of linen was worn by the Kohen Gadol in one style, to accommodate the TZITZ. Regular Kohanim wore their turban in a different style. The belt or sash, AVNEIT, was woven from the three colors of wool and from linen. It was unusually long (32 AMOT, approx. 15 meters, about 50 feet) and therefore needed to be wound around the kohein's waist many times. (Some say that the AVNEIT was worn above the waist.) The winding produced a prominent bulge around his waist which he felt whenever his hands were at his sides. This served as a constant reminder to the Kohein of the seriousness of the service in the Beit HaMikdash. The AVNEIT was Shaatnez, as was the Choshen and Eifod. There are different opinions as to whether the regular kohen wore an AVNEIT of pure linen or of the same mixed weave of the Kohein Gadol's AVNEIT. [S> 39:30 (2)] Next comes the TZITZ, a.k.a. NEZER HAKODESH, made of pure gold and fastened around the KG's head with ribbons of T'cheilet wool. The TZITZ was embossed with the words KODESH TO HASHEM. There are many different opinions as to how the words were formed from the gold of the Tzitz, and in what order and orientation relative to each other. The TZITZ was like a royal crown for the Kohein Gadol, yet it was also meant to humble him greatly. [S> 39:32 (1)] Thus, all the work of the parts of the Mishkan and the garments of the Kohanim came to an end. (All that remained was to put everything together and in its right place.) SDT Talmud Yerushalmi notes that the phrase, "as G-d had commanded Moshe" appears 18 times in P'kudei. Correspondingly, we have 18 brachot in our weekday Amida (the connection between Service in the Mikdash and Davening is obvious). Thus says Sh'muel b. Nachmani in the name of Rabbi Yochanan. This does not include the first time the phrase is used: And Bezalel... did all the G-d had commanded Moshe. There are differences between the context of the phrase with Bezalel and contexts of all the other uses of the phrase that justify its not being counted together with the rest. On the other hand, our Amida does have a 19th bracha, so the "extra" phrase is accounted for. [P> 39:33 (11)] All the components of the Mishkan, its vessels, and the sacred garments were brought to Moshe following the completion of the work by the many men and women who voluntarily contributed their talents to the Mishkan. Moshe inspected all of the work and found it to be consistent with what G-d had commanded to be done. Moshe blessed the people: "May it be G-d's will that He will cause His Presence to settle upon your handiwork." (Rashi) The Torah once again enumerates all of the components of the Mishkan. And repeats over and over again that the People did everything that G-d had commanded Moshe. Here's a thought... The emphasis upon the people doing as commanded stands in harsh contrast to the Golden Calf, which was not at all what G-d had commanded. We can see a rebuke every time the point is made that, "this time we listened, but what happened a couple of months ago..." (To be sure, it is complimentary, that we did as commanded, but we can also see an implied rebuke.)
Then the Shulchan and Menora were put in their places, followed by the Golden Mizbei'ach.
The MASACH was then hung from the posts at the entrance to the Mishkan. The KIYOR and its base were then placed between the Mishkan and the Mizbei'ach, slightly to the side. The courtyard curtains were then hung from their posts. Following all this, Moshe was to anoint all the components of the Mishkan and sanctify them. Then the Mizbei'ach and its vessels were anointed, and the Laver as well. Then the Kohanim were brought forward. After proper ablutions, they were clothed in their sacred garments and anointed. Note that Aharon's sons were also anointed. Regular kohanim are not; they were exceptions. It gave them a status of Kohen Gadol. That's why Elazar and Itamar were not able to tend to the bodies of their brothers Nadav and Avihu and cousins were called in to take care of things. Aharon's sons needed to be anointed, because they weren't kohanim by birth, as opposed to all other kohanim throughout all generations. (Pinchas is the only exception, and he was given the status of kohein by G-d.) [S> 40:17 (3)] And it came to pass that on the first day of Nissan, in the second year out of Egypt (almost), the Mishkan was completed. In this portion, the Torah spells out the step-by-step procedures of finally carrying out the commands of Parshiyot T'ruma, T'tzaveh, beginning of Ki Tisa, all of Vayakhel. Observation: There are many comments made about the fact that the order of parts and furnishings of the Mishkan are different between the commands of Parshat T’rumah and the construction in Vayakhel. Look at the order in the end of P’kudei, which descibes the actual assembly of the Mishkan. It differs from either previous order. And it is a reasonable order that does not require miracles. (This doesn’t mean that there were none.) ADANIM (foundations – logical, no?), wall boards, braces for the walls, pillars for the curtains. Coverings. [S> 40:20 (2)] Then the LUCHOT go into the ARON, the carrying poles are inserted into their rings, the lid (KAPORET) is placed on the ARON and the complete ARON is placed into the Mishkan. When in position, the PAROCHET is hung between what now becomes the Holy of Holies (with the ARON) and the rest of the Mishkan. [S> 40:22 (2)] Then the SHULCHAN is set in place (north wall of the Mishkan) and the LECHEM HAPANIM is placed on the shelves of the SHULCHAN. [S> 40:24 (2)] The MENORA goes in place next, opposite the SHULCHAN (on the south wall). Then the oil cups are placed on the tops of the seven branches of the Menora. [S> 40:26 (2)] The Golden Mizbei’ach is then set in the middle of the KODESH and KETORET is offered on it. [S> 40:28 (2)] With that, the MASACH was hung across the entrance of the MISKAN. Then the external (copper, earth, sacrificial) Mizbei’ach was put in place, opposite the entrance to the Mishkan, and an OLAH was offered on it. (Interesting that with every step of the putting everything together getting a separate parsha, that the MASACH and outside Mizbei’ach should share a parsha.) [S> 40:30 (3)] The LAVER (KIYOR) was set between the Mishkan and Mizbei’ach, and it was filled with water. Kohanim were required to wash hands and feet before approaching the Mizbei’ach or the Mishkan. [S> 40:33 (1)] Finally came the poles and curtains of the courtyard and the curtain at its entrance. And the whole task was completed. Imagine the mixed feelings that Moshe would have at this point. (Even if he didn’t, anyone else would have.) He has built the Mikdash and is basically serving as its first Kohen Gadol. But not for long. During the week-long inauguration of the Mishkan, Moshe did it all. See the mitzva of washing hands and feet before doing Avoda. The command goes to Moshe and Aharon and sons. Rashi says that on the 8th day of the dedication of the Mishkan, Moshe and Aharon were on equal status. But only on that day. After that, Moshe is "only" a Levi, and Aharon takes over the reins. It is said that Moshe would have been the Kohen Gadol, except for the way he spoke to G-d at the Burning Bush. It was then that G-d brought Aharon to Moshe, to share the responsibilities and privileges of leadership. [P> 40:34 (5)] In the final 5 p'sukim of Sh'mot, the Torah tells us that Moshe was not able to approach the Mishkan because it was "covered by a Cloud". Only when the cloud lifted was Moshe able to approach. The Cloud was also that which signaled the people to travel or to remain encamped. The Cloud was there by day and the Pillar of Fire by night. Thus ends the Book of Sh'mot, with the stage set, so to speak, for the Book of Vayikra, Torat Kohanim. In the course of the Book of Sh'mot, we started out as a family that was in Egypt, enslaved and oppressed there. We grew into a nation, were redeemed from Egypt, accompanied by great wonders and miracles. We received the Torah, and set up the two main aspects of our nationhood - the day-to-day rules of a Torah way of life and the building of the Mishkan to be the focus of our spiritual energies. G-d's plan for us is well underway. Everything is there except for our venue for Jewish Life at its richest - Eretz Yisrael. But three books of the Chumash are still to come.
Maftir - second Torah20 p’sukim; Shmot 12:1-20 This is the fourth of the Four Parshiyot. Parshat HaChodesh is the Shabbat of or the Shabbat right before Rosh Chodesh Nissan. We read of the mitzva to establish the Jewish Calendar (the first two p'sukim), followed by the commands concerning Pesach - Korban Pesach, Matza, Chametz, etc. (the rest of the 20-pasuk maftir).
The main theme of the Maftir is Korban Pesach. K.P. is different from all
other korbanot. All korbanot were brought in the Beit HaMikdash between the
two daily T'midim, except for K.P. K.P. can be brought and eaten in a state of
ritual impurity (in certain circum- stances). This can be seen as a
"compromise" by G-d to facilitate our performance of this mitzva. (An
individual is postponed until Pesach Sheni because of TUM'A, but the community
brings and eats K.P. while TAMEI, rather than wait the month.)
Both the Torah and Haftara announce the holiday of Pesach, in very similar words, and both speak of putting blood on the doorpost. Not only do both readings talk about Pesach, but both focus on Rosh Chodesh Nissan. [The Parshat
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