The total amount of the gold from the wave offering

used for all the work on the sanctuary was 29 talents and 730 shekels, according to the

sanctuary shekel.

(Shemot 38,24)

"The total amount of the gold from the wave offering

used for all the work on the sanctuary"

There were five ornaments made

from gold: brooches, earrings, rings and pendants and gold utensils (Shemot 35,22) representing the five types of

suffering endured by the Jews in Egypt- forced labor, embitterment, hardship, stress,

and hard labor.

(Baal HaTurim ad locum)

"The total amount of the

gold"

The amount of gold, silver and

copper expended in the building of the mishkan was paltry compared to the

fortune expended on the Bet HaMikdash as noted in Sefer Melachim and much more

was expended by Herod on the

refurbishing of the Second Temple. (Sotah

Perek (היה נוטל) Nevertheless, the 'shechinah' remained constant

longer in the 'mishkan' than in the First

Temple and was not present at all in

the Second Temple. The lesson being that what

matters is not the amount of capital expended nor the size of the edifice that will

attract the presence of the 'shechinah' to dwell in Israel, but rather God prefers

those who fear Him and their deeds, in order to dwell within them.

(Seforno ad locum)

Seemingly the text implies conceptual priorities

of the zones of the 'mikdash' corresponding to the metallic materials employed.

Contained in 'the records of the 'mishkan' were all the works performed- sections

of equal importance of the 'mishkan ha edut', characterizing them according to

their conceptual gradation. Gold was utilized only in the holiest zone, silver

was to be used for the sacred sockets at the bottom and tops of the planks, and

for the hooks and rings. Copper was to be used for the sockets of he outer planks

and for utensils. Thus the import of the 'mishkan' in a tri-strata progression.

We can now comprehend why in reference to silver and copper, the text provides

a detailed list of their uses, whereas in the case of gold, it does not do so. The

text suffices with the expression- 'all manner of holy work'.

(R Hirsch ad locum)

Collapsible, Portable and Durable

Holiness

Bosmat Hazan-Aranof

The sanctuary (k,d.sh) is a structure built for

religious purposes as a place of worship. Nearly every religion and

civilization possessed some sort of sanctuary whose architectural style

complements the style of worship and the character of its adherents. Generally

speaking, the building represented the outstanding contemporary architectural

design. This was reflected in the splendor of the structure, its accompanying

artistry, and its location visa vie the city.

The 'mishkan,' also called by a more

illustrious name, 'ohel moed', was the most fascinating structure

of ritual worship of them all. When one examines the instruction for its

design and construction, the terms used repeatedly are: curtains, hooks,

planks, loops and bars. It is difficult to describe its design as

splendiferous. The people engaged in its construction were, as described by the

text as 'skillful'. Bezalel , the supervisor of the work, was divinely

endowed with 'skill, and excelled in ability'. Indeed the objects

within the mishkan itself were superior, made with much gold, silver, copper

and rare wood. Nevertheless, the building itself, made to be collapsed and

portable, containing many objects designed in exact detail, could not be termed

'magnificent'. At best, it could be described as functional, temporary and

portable, serving the children of Israel in their trek across the

desert. This was not the permanent sanctuary that was to be erected in Jerusalem that would

reflect the most advanced architecture that would inspire in the simple man

beholding it, a sense of awe and excitement.

Indeed, relative to an encampment in the desert,

the mishkan was glorious, spacious and distinguished from other tents

structures. I am of the opinion, however, that the mishkan was more than a

functional, efficient holy structure for life in the desert.

The Bet HaMikdash built later on in Jerusalem, was built on

land consecrated for this purpose. Laws of ritual purity applied to anyone

entering its area. The temple area would retain its sanctity forever. The sole

surviving supporting wall would of itself be elevated to a status of sanctity

and become a place for prayer and an important national symbol. This relation

to a holy site is both reasonable and recognized.

In contrast, however, the notion of a 'ohel moed'

is radical and presents a surprising alternative. A collapsible holy

structure! A temporary sanctuary, curtains bound one to another, completely

assembled- only to be disassembled and transported to another site. The ground

upon which it once stood however, was relegated to its original secular status.

The encampment encircled the mishkan. The presence of the Holy One in the form

of a cloud dictated the pace of the journeys, the entrance into the 'holy of

holies' was forbidden to all save the High Priest on the most holiest of days,

the others who serve in the sanctuary were especially selected and trained for

their roles. All

the rules that transformed the mishkan into a center where one can conjoin with

God, applied to this place. When the cloud rose they assembled the structure

together with all its implements and fabrics and proceeded onward- and the place

where the mishkan stood was once again exposed to the winds and sands of the

desert, blending into the open and natural landscape. When again they encamped

, the mishkan was re-erected, its implements positioned in their proper places,

the curtains, the covers, the covering of the Holy Ark and the 'parochet'-the

cloud once again covered the tent and the Divine Presence was again

dwelling in the mishkan.

The mishkan, serving as the center for

ritual, witnessing the presence of God, and the place for meeting the Divine,

defines the boundaries of 'the holy' and its essence differently. Its power

rested not in its architectural splendor or in the ground upon which it stood.

Its strength emanates from its essence, from its position in the center of the

encampment and from its rededication each time it was reassembled to execute the

functions designated for it. From sources in the Talmud and Tosefta in

Massechet Sotah it seems that the mishkan was finally interred in one of the

subterranean chambers which lay under the Temple

in Jerusalem.

This depositing of the mishkan there signifies the end of its temporal role. It

is written that "the enemies of the Jewish people did not derive any

benefit from the creations of Moshe (and his staff)". All the implements

made by Moshe in the desert, (the planks, the hooks, the boards and the sockets

et alia) survived for hundreds of years and even afterwards were never burned

but were hidden and archived. Paradoxically, the temporary structure survived

for a long time, while it was the magnificent Temple in all its splendor and glory that was

eventually incinerated and destroyed.

The required activity entailed in the

building and dismantling of the 'ohel moed', its relative lightness because it

had to portable, stand in contrast to our conception and visualization of

magnificent sanctuaries from different eras and sites around the world, bestows

an additional value to the mishkan, that perhaps one could adopt as a personal

and spiritual ideal for one's ever-renewable holy service as one journeys

through life.

Bosmat Hazan Aranof

Even in matters of sanctity one should exercise

strictness in matters of peace among men

"and they presented the mishkan to Moshe"-

Rabbi, answer us: How much friction was avoided because of 'ways of peace'?

Thus have our Rabbis taught us: These are the teachings that were decreed

because of 'ways of peace': This is the order of calling one to the Torah;

first the Kohen, then the Levite and lastly, the Israelite.-this order

motivated by the issue of 'ways of peace'. Come and see how precious is the

ideal of peace for the Creator. Before the Israelites entered the Holy Land, God instructed Moshe: "Do not provoke war

with them" (Devorim 2).

(Tanchuma Pikudei 10)

Repetitive descriptions of the Mishkan

Let us regard the mishkan and all its parts as a symbol,

and no symbol has any intrinsic meaning unless it was so intended. In this

regard, even 'the writing and the inscription' (created erev Shabbat) have no

other meaning other than a symbolic one, nevertheless ,their use in sacred

writing is conditioned by the 'kavanah' (intent) of the scribe in his writing;

the 'sefer Torah" acquires its sanctity only if written expressly "for

the sanctity of (the writing of) a sefer Torah. …We should accordingly

consider and be aware of the symbolic implications of the fashioning of the

implements and vessels of the mishkan while they are being made and being

positioned, this awareness being quite necessary, because these implements- the

Holy Ark, the Table, the Menorah, the Curtain, the Vestments, all are used

outside of the mishkan in a daily mundane usage.

If we have understood this, we now can fully comprehend

the repetitious and detailed instructions regarding the building of the

mishkan; to be repeated again (in Chapter 39) and again in (Chapter 40) when components are brought to Moshe for his inspection! If

we are not erring, we can state that all of these repetitions with all their

details come to teach us: that at every stage of the construction of the

mishkan, including the presentation to Moshe and including its assembly, the

workers were fully conscious and aware of the intent and implications inherent

in the mishkan and its implements, in general and in particular-when it was being

built, when it was presented to Moshe, and when it was erected, all in the

spirit of these 'kavanot'.

(Rabbi S.R. Hirsch ad locum translated

by Prof. Nechama Leibowitz in her 'Studies in Exodus" P.458)

The 'Golden Calf' and the Mishkan

It is written: "And Moshe blessed them"-with

what blessing did he bless them? "And may the Lord our God show us

His approval and make our efforts successful. Yes, make our efforts successful!"

(Psalms 90,17) Explained Rabbi Bachya::

Since at the beginning of the psalm it says: 'A Prayer for Moshe, Man of God…'

without any specific mention of the building of the mishkan, I say that at the

beginning of the psalm and at its conclusion there is an allusion to the

mishkan in the phrase "Lord, thou hast been our dwelling place in all

generations." Similarly, in his prayer at the dedication of the Temple, Solomon (Kings1,8,27) '"But will God really

have built! 'Lord, thou hast been our dwelling place… You are the

dwelling place of the world and the world is not a place and dwelling for You';

how can one even conceive of the idea to build a building in which You shall

dwell? Additionally it says: 'Before the mountains were born, before you

gave birth to the earth and the world, from beginning to end, you are God' and

were the Almighty to dwell in a place, it would have been impossible to do so

before the creation of the world! Ergo, the world is not His place! As

a matter of fact, He is the dwelling place for the world and it is illogical to

assume that He would command him (Solomon) to build for Him a dwelling. To

resolve this seeming contradiction, the verse states: 'You turn man back into

dust And say, "Return, O children of men "God was compelled to waive

His dignity and make for Himself an earthly dwelling in order to pardon Am

Yisrael for the sin of the golden calf, for according to Chazal (Tanchuma Pikudei 5) the entire mishkan was

an atonement for the sin of the golden calf.

(Kli Yakar 39,43)

The Children of Israel were

commanded-'Take for Me Terumah…' Terumah that was required for the building

of the mishkan. In the execution of this command, it says-'whoever is of

generous heart' shall bring his contribution. The midrash comments that in

paying close attention to the text, the

term 'of generous heart' is used when the purpose is favorable- to enlist the

people for heavenly tasks, to build the mishkan- every man who is generous of

heart brought his contribution ; it is not applicable to the entire nation nor

to the congregation nor to every community. In contrast, when the people ran to

worship that which they conceived to be divine, the golden calf, it says ' the

entire people divested themselves of their golden nose-rings'! Therefore, when

it comes to doing a good thing, the text reads 'every man of generous heart'; when

it comes to sinful acts, the text reads 'the entire people.'

Service of God does not emanate from a natural impulse from within man;

it requires spiritual effort to overpower his natural tendencies and to accept

upon himself the 'yoke of heaven'; for 'avodah zarah' man is naturally inclined…

(Yeshaya Leibowitz, "Comments on the Weekly Parsha" Pages 65-66)

"And the glory of God

Filled the Tabernacle"

The term "filled"

is used in the sense of the perfection of an exalted and purposeful thing.

Likewise, it is written: 'The earth is filled with His glory"- meaning

that the entire world testifies to His perfection; "them hath he filled

with wisdom of heart" (Exod. xxxv. 35)

He was filled (וימלא) with wisdom, and understanding, and cunning" (I Kings vii. 14). In this sense it is said, "The

whole earth is full (מלא) of his glory" (Isa. vi. 4),"

All the earth gives evidence of His perfection," i.e. leads to a knowledge

of Him. Thus also "The glory of the Lord filled the tabernacle" (Exod. xl. 34): and, in fact, every application

of the word to God must be interpreted in this manner; and not that He has a

body occupying space. If, on the other hand, you prefer to think that in this

passage by "the glory of the Lord," a

certain light was created for this purpose, it should be understood, that such

light is always termed "glory," and that such light" filled the

tabernacle," we have no objection.

(Moreh Nevuchim Part One, Chapt.19)

…That is to

say, that the Rambam leaves it to the comprehension of the student and reader,

according to his intellectual level, and depth of his faith. In other words, if

one's faith requires a demonstration of the awareness of God, he is permitted

to interpret the verse as pointing to a visual manifestation similar to what

Israel perceived, if however, the person is of a more advanced level of

comprehension and is steeped in his faith, and does not require any concrete expression

, but understands that the phrase 'glory of God' is but a poetic expression for

the worship of the Divine in the sanctuary.

(Yeshayahu Leibowitz- " Seven Years of Talks on

the Parsha" Pge. 432)

"So was

Solomon brought in the things which David his father had dedicated; even

the house of the LORD".

(1 Kings 7:51 Opening verses from Haftarah of Parshat

Pikudei when it does not coincide with the four parshiot)

'And Solomon

brought in the things…' what his father had set aside, and in honor of his

father .Solomon donated it for the building of the Temple. It required no additional

consecration, having an adequate supply of silver, gold and copper, but to

honor his father, he gave of King David's wealth for the building of the Temple;

the remainder was deposited in the temple treasury….In a homiletic

interpretation one may say: (On the contrary) Solomon did not contribute any of

his father's wealth towards the building of the Temple. There are those who

explain that Solomon was cognizant of the fact that the Temple would be destroyed and the gentiles

would blame it on the fact that it was built with money plundered and stolen by

King David. Another explanation offered was the fact that for three consecutive

years of famine reigned in the land

of Israel. 'My father

should have dipped into these consecrated reserves and provided relief for the

poor people of Israel.

Let his money remain in the treasury for another emergency!

(Radak ad locum)

In other words,

if Israel erects its Temple from the plunder

of the gentiles, or in modern terms, when the available resources serve as a

source of pride and honor, even for worthy religious causes, instead of serving

human needs and relieving the unfortunate plight of the poor, this constitutes

a very serious defect in priorities. This deficiency is an actual one and

everyone should be aware of the fact that primarily, state and national wealth

exist not for the aggrandizement of the state or of the nation, and not even

for its 'holy objects', but for mitigating the dire plight of its needy

citizens.

(Yeshayahu Leibowitz, " Seven Years of Talks on

the Parsha" Pge. 436)

Respect for

the Dead, the Ritual impurity of the Dead, Worship of the Dead and their Graves

"…a

human bone or a grave"-The Torah was most stringent about the impurity of

a dead human above all other things, declaring it to be the most ultimate

defilement in order to deter people, who out of feelings of affection might

constantly be found in the presence of their deceased and may excessively

grieve over them. or engage in necromancy or seek the advice from sorcerers, or

even out of misguided respect for the dead , the Torah was stringent about

their defilement in order to prevent the fashioning of wineskin, mats, or

utensils from the bones for that would constitute a denigration of a human

being. This is reflected in the teaching of Chazal: "Why is human skin

considered ritually unclean? In order to prevent a man from using the skins of

his parents to make mats! Why are human bones ritually impure? To forbid the

making of spoons from the bones of ones parents! The greater the affection-the

more stringent is the level of ritual uncleanliness!

(Chizkuni BaMidbar 19,16)

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