PARSHAS PIKUDEI | 1 ADAR 2 5768 | 8 MARCH 2008                         ARCHIVES

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Parsha Perspectives
by Ozer Alport

ויבא את הארן אל המשכן וישם את פרכת המסך ויסך על ארון העדות כאשר צוה ד' את משה

“And he brought the Ark into the Tabernacle and emplaced the Partition sheltering the Ark of Testimony, as Hashem had commanded Moses.” (40:21)

The Baal HaTurim (1270-1343) in his commentary on this verse notes that the Torah emphasizes that every single aspect of the construction and assembly of the Mishkan was done precisely as Hashem had commanded Moses. In fact, the phrase “as Hashem had commanded Moses” is used 18 times in our parsha. As there are no coincidences in Torah, he suggests that this number alludes to the 18 blessings recited thrice-daily in the Amidah.

I once heard a beautiful understanding of the explanation of the Baal HaTurim. Hashem told Moses (31:1-5) that Betzalel should be in charge of the building of the Mishkan and its vessels, for He had imbued him with both Divine wisdom and expert skills of artistry and craftsmanship. We are accustomed to viewing artists as those who are free-thinking and creative, valuing self-expression over adherence to strict rules and guidelines. As many of the requirements for the Mishkan weren’t absolute, such that even numerous deviations wouldn’t invalidate it, one might have expected Betzalel, with his “artistic spirit,” to improvise and attempt to “improve” upon Hashem’s blueprint. Therefore, the Torah stresses that he followed every instruction to the last detail.

Similarly, many people today complain that they feel constrained by the standard text of our daily prayers, established almost 2000 years ago. As our daily needs change, they feel, so too should our expression of them. However, based on the Baal HaTurim’s comparison of the daily prayers to the construction of the Mishkan and its vessels, we may suggest that on a deeper level, he is hinting to us that we also need not feel stifled by the repeated expression of our needs and entreaties in the exact same phrases.

Just as Betzalel followed Hashem’s precise guidelines for the creation of the Mishkan and still found room for creative expression by doing so with his own unique intentions and insights, so too our Rabbis established the standard wording of the prayers with Divine Inspiration, articulating within them every sentiment we may wish to express. Many times, in the middle of a difficult situation, we begin the standard prayers with a heavy heart, only to find a new interpretation of the words which we have recited thousands of times jump out at us, perfectly fit to the sentiments we wish to express.

I once heard a beautiful story which perfectly illustrates this point. A close student of Rabbi Yechezkel Abramsky (1886-1976) once related that an acquaintance of his had recently undergone a difficult kidney transplant. Rabbi Abramsky sighed, feeling the other’s pain, and then remarked, “I pray every day that I not be forced to undergo such a procedure.”

His surprised student questioned why he made a special point of praying for this daily. Rav Abramsky responded that this request is included in the standard wording of the Grace after Meals, in which we request that we not come to need מתנת בשר ודם – gifts of flesh and blood (e.g. transplants).

The student challenged this explanation, as the simple understanding of the words is that we shouldn’t need monetary gifts from other humans (“flesh and blood”), to which Rabbi Abramsky smiled and sagaciously explained that the Rabbis incorporated every need we may have within the text of the standard prayers, and any place we may find to “read in” a special request we may have is also included in the original intention of that prayer, if we will only open our eyes to see it and “express” ourselves there accordingly!

Mazal Tov to Oizer and Adina Alport on the Birth of a Baby Boy!

talking points - parshas PIKUDEI
Rabbi Elazar Meisels

1. Gone But Not Forgotten

“These are the accounts of the Mishkan (Tabernacle), the Mishkan of Testimony, that were drawn up by Moshe’s order; for the work of the Levites under the direction of Isamar, son of Aharon the Kohein” 38:21

• “Is there really a Jerusalem in the Heavens [that corresponds to the earthly city of Jerusalem and its Temple]? Indeed there is! As it is written…” – Talmud, Tractate Taanis 5a
• The Mishkan, The Mishkan - The dual use of the term Mishkan in this verse is to symbolize the existence of the two Mishkan’s; one in heaven and one on earth. The word “Mishkan” derives from the word, “moshech” which means, “to draw from”, and indicates that the Mishkan below drew its strength and sanctity from the Mishkan on high. – Rabbeinu Bachya

Although our corporeal and limited minds cannot comprehend the existence of a heavenly Mishkan, our sages assure us that such a “place” exists, and that it served as the spiritual component for, and provided spiritual sustenance for Hashem’s earthly abode. Additionally, the Talmud teaches that although His earthly abode no longer stands, the heavenly abode is still very much in existence and provides an assurance for a future rebuilding of the Temple. It is only here on earth that our sins affected our relationship with the Almighty, causing Him to withdraw from us. In the spiritual realms however, the relationship is very much alive, and awaits only our renewed interest in reviving the relationship to its former levels, before inspiring the rebuilding of the Third Temple, speedily in our time!

2. Temporary Temples

“These are the accounts of the Mishkan, the Mishkan of Testimony, that were drawn up by Moshe’s order; for the work of the Levites under the direction of Isamar, son of Aharon the Kohein” 38:21

• The Mishkan, The Mishkan – The word “Mishkan” is mentioned twice in the verse. This is an allusion to the Beis Hamikdash which was twice taken as “collateral” [symbolized by the word “Mishkan” which also means “collateral”] by being destroyed due to the iniquities of the Jewish people. – Medrash Tanchumah 5, Rashi, Daas Zekeinim
• The destruction of the two Batei Mikdash is starkly alluded to in the words, “HaMishkan” and “Mishkan HaEidus”.
  • Mishkan = 410 – the number of years that the first Bais HaMikdash was in existence until its destruction
  • HaMishkan = 415+5 [the number of letters in the word] = 420 – The number of years that the second Bais HaMikdash was in existence until its destruction HaEidus [lacking a Vov in this verse] = 480 – The number of years from the Exodus until Shlomo HaMelech built the Bais HaMikdash
• All of these events were foreseen by Moshe well in advance of their occurrence and hinted to in this verse. – Rabbeinu Bachya

It is important to note that even at the height of their excitement over the construction of the Mishkan, the leaders were well aware of its limited lifespan. They also foresaw that many years would pass before the construction of the first Bais HaMikdash (Holy Temple), which would be destroyed, rebuilt, and destroyed again. The message contained with this is that although the length of the exile is a difficult and bitter pill to swallow, it is not a cause for concern about the steadfastness of our relationship with Hashem, since it is all part of a plan that was foretold well in advance. Our sins may have temporarily sidetracked the relationship, but they never doomed it or gave Him cause to reject us in favor of some other religion.

3. Clearly Cloudy

“For the cloud of Hashem was upon the Mishkan by day, and fire would be on it by night, before the eyes of the entire House of Israel, throughout their travels.” 40:38

• Before The…Entire House of Israel – Although the Clouds of Glory accompanied the nation upon their departure from Egypt, it only remained with them until they reached the Sea of Reeds, and was only visible to the prophets among them. It was only after Moshe requested [Shmos 33:17] that Hashem elevate the entire nation to a level where His presence would be visible to all, that Hashem granted his request and the Clouds appeared before “the entire House of Israel”. It is this stunningly crystal clear degree of Divine perception whose return we eagerly anticipate in the Messianic Era. – Gaon of Vilna (Rabbi Elijah ben Solomon Zalman, (1720-1797)

In his introduction to the Book of Shmos (Exodus), Ramban writes that this Book is the story of the first national exile and redemption of the Jewish people. This cycle could not be considered complete until they returned to the exalted level of their forefathers upon whom the presence of Hashem rested constantly on their tents. It was not until the construction of the Mishkan that this goal was realized as evidenced in this verse. Therefore, it is a fitting conclusion to this Book.

Great InTents

Dear Rabbi,
Here’s a good one for you. My partner Izzy, and I, were studying the weekly Torah portion and we learned all about the Tabernacle and the holy vessels it contained and I was struck by a thought. The Torah says that there was a Cloud of Glory which hovered above the Tabernacle constantly, the Table had bread that rested on it for an entire week, yet it remained fresh throughout and was immensely satisfying and nourishing, and the Menorah had a light that remained lit constantly, as well. I told Izzy that this is reminiscent of what our sages told us about the tents of the Matriarchs and Patriarchs, which had a candle lit constantly, their dough was blessed, and a cloud drifted over them continuously. He thought that this idea might have merit and he encouraged me to write to you and see what you think about it. Do you agree? Is there something to this connection?
Hopin’ to hear from ya,
Allan in ‘Bama
“You can call me Al”

Dear Al,
Izzy was right. Your question has great merit, and I’m grateful to you for sending it my way. I must admit that I haven’t yet been able to develop it as completely as I’d like, but in the interest of responding to you in a timely fashion, I’ll share with you some thoughts that come to mind.

The Mishkan [aka Tabernacle] was designed to be a repository for the Divine Presence. Every inch of this unique edifice was built with that purpose in mind, and as a product of such pure motives it was practically guaranteed to live up to expectations. According to many commentators, its construction was a remorse-filled response to the sin of the Golden Calf and an expression of our desire that Hashem dwell among us once again.

The first place in the Torah that we find this idea of a dwelling place on earth for the Shechinah [Divine Presence] is, as you mentioned, regarding the tents of the Patriarchs and Matriarchs. The verse [Genesis 24:67] says, “And Isaac brought her [Rivka] to the tent of his mother Sara, and he married Rivka and she was for him a wife, and he loved her, and Isaac was comforted over the loss of his mother.” Rashi comments in the name of our sages, that so long as Sara was alive, a candle remained lit in her tent from Erev Shabbat (Friday afternoon) until the following Erev Shabbat, the dough was exceedingly blessed, and the Divine Presence hovered over her tent continuously. Once she passed on, these unique features disappeared, and only reappeared when Rivka entered the tent.

The next time we find mention of the Divine Presence on earth in permanent form [as opposed to the Revelation on Sinai which was temporary], is regarding the Mishkan (Tabernacle) and there too, the same unique features were present among others. Clearly, this similarity is too great to ignore, or to dismiss as random.

What makes this so compelling is that the Torah tells us that the Mishkan was built using a special kind of wood known as “Atzei Shittim” [acacia wood]. The well-known commentator Rashi [Exodus 25:5] points out that acacia wood was not readily available in the desert. How then, did the Jewish people obtain this wood? He explains that the Patriarch Jacob, on his way down to Egypt, stopped off in Be’er Sheva for the night. There he found acacia trees and brought them down to Egypt with him, in anticipation of the fact that one day his descendants would have to build a Mishkan. When the Jews left Egypt, they took the wood with them and used it to build the Mishkan. It appears that Jacob was in early on the plan to eventually build a Mishkan and even provided some of the materials for its construction.

Even more remarkable is the original source of the acacia trees that Jacob found in Be’er Sheva. According to the Medrash [94:4], those trees were originally planted by none other than the Patriarch Abraham, as the verse [Genesis 21:33] says, “And he [Abraham] planted an ‘Eshel’ in Be’er Sheva”. Our sages interpret the word ‘Eshel’ to mean an “orchard of trees.” In other words, Abraham planted trees for the Mishkan, Jacob brought them down to Egypt, and the Jewish people took them into the desert on their way out and used them to build the Mishkan!

Furthermore, the verse makes it clear that Abraham used that orchard to help promote his precious views of monotheism, and in their original state as a tree orchard he built the first repository for the Divine Presence on earth in Be’er Sheva [see Keren Orah, Sotah 10a].

All in all, it is rather obvious that even if the Mishkan of the desert was not entirely analogous to the tents of the Patriarchs, their influence was unmistakable. Long before the Jewish people built a national home for the Shechinah (Divine Presence), the Patriarchs and Matriarchs constructed personal abodes for this purpose through their exemplary devotion to His cause. Perhaps our willingness to emulate their shining example is what allowed us to create a national abode for the Shechinah, and this is what is symbolized in their contribution of acacia wood.

Regards,
Rabbi Elazar Meisels

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