Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes. [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.
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. We learn similarly from the episode of the two and a half tribes that one must behave in such a way that he will be "clean before G-d AND Israel". The Talmud tells us that the family of Kohanim that was in charge of compounding the Ketoret (incense) did not allow its women to use perfume, lest they be suspected of taking from the sacred ingredients of the Ketoret. Similarly, bakers of the Lechem HaPanim did not eat fine bread, so that no one should even get an idea that they were taking the special flour of the Mikdash for their own use. SDT In the opening pasuk of the sedra, we find the word Mishkan twice in a row - ...HaMishkan, Mishkan HaEidut. Rashi says that this is an allusion to the two Batei HaMikdash. Chatam Sofer adds that the HEI of the first Mishkan is "missing" from the second. This alludes to the 5 special items missing in the second Beit HaMikdash - the ARON, the Holy Fire, the Divine Presence, the Holy Spirit, and the Urim V'Tumim. 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. The chief artisans of the Mishkan, the Torah reminds us, were Bezalel from Yehuda and Aholiav from Dan. [S> 38:24 (9)] The Torah next details the amounts of gold, silver, and copper which were 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. SDT The Baal HaTurim notes that the Mishkan was supported on a foundation of 100 silver ADANIM. So too are our daily lives as Jews supported by 100 silver foundation sockets - the 100 Brachot which we strive to recite every day.
[S> 39:6 (2)] Two onyx stones (Avnei Shoham) were attached to the shoulder straps of the Eifod. The names of the 12 tribes (actually, it was the 12 sons of Yaakov) were engraved on the stones, six on each stone. How the names were divided is the subject of dispute among our various sources. Another opinion is that the emblems of the tribes were engraved on the stones along side the names. Rambam says that Yosef was written as Y'HOSEF (a spelling that appears in T'hilim), resulting in a symmetrical 25 letters on each stone. [P> 39:8 (14)] On the Choshen, the 50 letters of the names were supplemented by 22 letters of the names of Avraham, Yitzchak, and Yaakov, and the words SHIVTEI Y'SHURUN on the Choshen. This brought the total number of letters to 72, corresponding to the SHEIM HA'M'FORASH. The arrangement of names and letters resulted in 6 per stone. In addition to the fabric of these two garments, there were gold settings for the stones, gold rings and chains for attaching Choshen & Eifod.
Observation: This is the second time that the Torah emphasizes the prohibition of tearing the ME'IL (or allowing it to be torn). None of the garments may be torn; precautions were taken to avoid tearing. Yet the Torah presents the rule specifically with the ME'IL. 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. The author of HaK’tav V’HaKabala offers a beautiful explanation of the bells of the ME’IL: “The precept to place bells... is similar to mitzva of tzitzit on our garments. In the latter case, seeing the fringes... reminds us of all the precepts of the Torah, as per Bamidbar 15:39. In the former case, hearing the bells reminded the Kohein Gadol of all the precepts. Because of his elevated status, and the many obligations which he was required to fulfill, he was granted an additional reminder - via his sense of hearing. In this way, the sound of the bells at the edge of his robe would arouse his mind and heart to awareness of before Whom he wore the priestly garments, and Who commanded him to wear them. Thus, his mind and thoughts would be fully occupied in the service of the Supreme King.” [S> 39:27 (3)] The KUTONET, a long-sleeved, floor- length garment was woven of white linen. Some say that the sleeves were woven together with the body of the garment, rather than made separately and then sewn on. All Kohanim wore a KUTONET. Each had it custom-fitted, since it is forbidden to do AVODA in the Mikdash if the garment was either two long or too short, or frayed or soiled. 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> 39:32 (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, or should be). 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 covered.
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 Copper Mizbeiach was then place in front of the Mishkan, opposite its entrance. 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 one 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 describes the actual assembly of the Mishkan. It differs from either previous order. And it is a reasonable order that does not require miracles. (This does not mean that there were none.) ADANIM (foundations), 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 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. 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. [S> 40:30 (3)] The LAVER (KIYOR) was set between the Mishkan and Mizbeiach, and it was filled with water. [S> 40:33 (1)] Finally came the poles and curtains of the courtyard and the curtain at its entrance. [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 THE venue for Jewish Life at its richest - Eretz Yisrael. But three books of the Chumash are still to come.
Although the ˝-Shekel collection was used for the census, its main purpose was to provide funds (to which all Jews contributed equally) for communal offerings throughout the year. It is useful to see this annual tax as a membership fee in Klal Yisrael, so to speak. All Jews - rich or poor - have the same share in the communal fund.
Rabbi Julian Jacobs in his "A Haftara Companion", suggests the following: “A message of both the sedra and the haftara is that Jews in each generation have duties towards the upkeep of the Synagogue and other communal causes. Apart from the practical financial benefits this brings, the acceptance of this responsibility has contributed to the inner strength of the Jewish people down the ages.” [The Parshat
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