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Pekudei
Everyone has something to contribute Print E-mail
Thursday, 10 March 2016

Sponsored by Sharona and Josh Halickman in Honor of Aaron Rosenberg’s Bar Mitzvah

In Parshat Pekudei, Shmot 39:32 we read: “Thus was completed the work of the Mishkan (Tabernacle) of Ohel Moed (the Tent of Meeting). B’nei Yisrael did everything just as God commanded Moshe, so they did.”

 

Did B’nai Yisrael as a whole do everything that God commanded Moshe? Did the whole nation of Israel make the Mishkan?

 

Abravanel explains that the fact that B’nai Yisrael brought the materials also counts as making the Mishkan even if not everyone actually crafted it.

 

Ohr HaChayim does not count bringing the materials as actually making the Mishkan. He explains that the Torah can be observed collectively, by the people as a whole, each individual deriving benefit from the observance of his neighbor and each individual’s performance complimenting that of the other.

 

We learn this from the concept of “And you shall love your neighbor as yourself”-your neighbor’s welfare will contribute to yours and through him you compliment your own perfection.

 

Even if Betzalel and the other wise hearted craftsmen and craftswomen were the ones who physically made the Mishkan, the whole nation is included as one.

 

The same is true for the Jewish community. Ohr HaChayim points out that it is impossible for one person to observe all 613 mitzvot. Some are for Kohanim, some are for Leviim, some are for men, some are for women. When each person fulfills the mitzvoth that they are personally obligated in then the entire Torah is observed.

 

Nehama Leibowitz explains: “Our Torah is a social code designed for observance in the communal context and not for a solitary Robinson Crusoe on his desert island... The Torah can only be realized in practice by the nation as a whole and the Mishkan was constructed by the nation as a whole.

 

We now understand why Hillel taught in Pirkei Avot 2:5: “Don’t separate yourself from the community.”

 

When the community is together, different members make up for the shortfalls of others. If a member of the congregation looses concentration while praying with a minyan, they are still considered part of the public prayer service. One who prays alone does not have that luxury.

 

Israeli society is made up of a lot of different types of people from different backgrounds with diverse talents yet each and every person has something to contribute which is what makes the State of Israel so special. 

 
Where Did They Get All of the Materials to Contribute to the Mishkan? Print E-mail
Friday, 28 February 2014

Over the past few parshiot we have been reading about B’nai Yisrael’s contributions to the Mishkan.

 

While teaching this topic over the last few weeks, I have been asked over and over again: “How did B’nai Yisrael, in the middle of the Sinai desert have all of those items to contribute?”

 

B’nai Yisrael actually took many of the valuables out of Egypt during the Exodus. During the plague of darkness, B’nai Yisrael were instructed to take gold, silver and clothing from the Egyptians as a form of payment for all of the years that they worked and were never paid.

 

Even though some of the gold was used for the Sin of the Golden Calf it was only a small portion of the nation that contributed and those who did contribute only gave in small earrings, leaving plenty of gold to contribute to the Mishkan, a much better cause.

 

The more difficult questions are:

 

Where did they get the wood to build the Mishkan?

 

Where did they get the olives to make the olive oil?

 

Midrash Tanchuma 9 states that Yaakov planted trees when he went down to Egypt with the intent that B’nai Yisrael would take the wood with them during the Exodus.

 

One form of the Acacia (the Shittah tree) is called nilotica since it grows near the Nile.

 

This Midrash teaches that Yaakov believed God’s promise to Avraham that B’nai Yisrael would one day be redeemed and therefore he helped plan for it.

 

However, it is hard to take the Midrash literally. When B’nai Yisrael were rushing out of Egypt with hardly enough time to make the dough for the matzot, did they have time to cut down trees to take with them?

 

When researching what grows wild in the Sinai desert, we find the Atzei Shitim (the Shittah trees) a form of the Acacia that occur in the desert wadis of Sinai whose wood was used to make the Mishkan.

 

If that is the case, then B’nai Yisrael were able to find the wood in the desert and wouldn’t have had to bring it from Egypt.

The “sneh” (burning bush) may have also been a form of this tree.

 

If you have visited the Sinai desert recently and haven’t seen these trees it could be due to the fact that the Bedouins uprooted them and didn’t replant them.

 

There were probably wild olive trees in the Sinai Peninsula as well which B’nai Yisrael were able to use in order to make the olive oil that was needed for the Mishkan. We don’t hear about B’nai Yisrael eating olives with their manna because in those days the olives were used exclusively to make oil and were not eaten as a fruit as they are today.

 

We see from here that between the valuables that B’nai Yisrael brought from Egypt and the wild trees that grew in the desert they had all of the materials needed to construct the Mishkan despite the fact that they were in the middle of nowhere.

 

 

 
Next Year in the Rebuilt Jerusalem! Print E-mail
Tuesday, 05 March 2013

The Book of Shmot concludes with the subject of the completion of the Mishkan (Tabernacle) when the Glory of God filled it continuously.

 

According to Ramban, in his Introduction to the Book of Shmot, the entire Book of Shmot is dedicated to the Egyptian exile. It begins with the names of those who went down to Egypt (even though the names are already mentioned at the end of the Book of Breisheet) since their descent constituted the beginning of the exile.

 

When B’nai Yisrael left Egypt, even though they came forth from the house of bondage, they were still considered exiles since they were in a land that was not theirs, entangled in the desert.

 

When they came to Har Sinai and completed the Mishkan, God caused the Divine Presence to dwell again amongst them. They then returned to the status of their fathers. At that point, they were considered redeemed.

 

The Book of Shmot is concluded with the consummation of the building of the Mishkan and the Glory of God filling it always as it signifies the end of the Egyptian exile.

 

As Rosh Chodesh Nisan is almost upon us and we prepare for Pesach, we should keep in mind that God used four words of redemption from Egypt, vehotzeiti (I took them out), vehitzalti (I saved them), vigaalti (I redeemed them), vilakachti (I took them) which correspond to the four cups of wine that we drink at the seder.

 

The word that signifies the fifth cup (Eliyahu’s cup) is Veheveti (I will bring you- to the Land of Israel). The full redemption would only be completed when B’nai Yisrael would bring the Mishkan to the Land of Israel and build the Bet HaMikdash.

 

We hope and pray that the words that we conclude the seder with “L’Shana HaBa B’Yerushalyim Habnuya”, “Next year in the rebuilt Jerusalem” will be answered speedily in our days.

 
Be the First to Contribute! Print E-mail
Friday, 04 March 2011

As the Mishkan is being dedicated, we must take note of the fact that all of B’nai Yisrael made contributions to help build it.

 

When the Torah was given and the covenant was made, Dvarim 29:9-10, all were included, not just the wealthiest classes:“…the heads of the tribes, the elders, the officers, all of the men of Israel: the little ones, the wives, the stranger…, from the hewer of wood to the drawer of water…”

 

The Midrash in Bamidbar Rabba asks why the nesiim (princes) only brought their contributions after everyone else, as it says in Shmot 35:27: “The princes brought the Shoham stones and the stones for the settings for the Ephod and the Breastplate”. What took them so long?

 

The princes may have been disappointed that Moshe asked the nation as a whole to bring contributions, not specifically singling them out. They figured that they would wait until everyone else made contributions and then they would fill in whatever else was necessary. However, B’nai Yisrael were so excited about being able to contribute that they actually brought everything that was needed. The princes were disappointed that it was too late to contribute to the Mishkan and therefore they helped contribute to the garments of the Kohen Gadol (High Priest).

 

Since the princes waited too long to make their contribution, a letter was taken off of their name. The pasuk says “v’hanisim” without the “yud” rather than “v’hanisiim” to show that they were remiss.

 

We can learn from here that it is always best to be the first to contribute and not wait until it is too late.

 

How many opportunities do we miss out on because we don’t jump at the chance to participate as soon as we are asked to?

 

Often, people who are called to be counted for a Shiva minyan say: “when you are up to nine, I will be the tenth man”. The problem is that if everyone has the same excuse, then how are they ever going to get up to ten? If each of those people said: “yes, you can count on me”, then we would already be up to ten.

 

The princes learned their lesson. After the Mishkan was built, they were the first ones to bring the Korbanot (sacrifices).

 

The next time that you are invited to participate in a mitzvah or make a contribution, don’t wait until it is too late! Be the first to contribute!

 
 
Mishkan or Mashkanta? The Relationship Between the Tabernacle and a Mortgage Print E-mail
Thursday, 06 March 2008

Sponsored by Adam Burnat in memory of my Grandmothers Enah Sheyna Bat Miriam and Esther Gitel Bat Chaya.

 

The beginning of the first pasuk of Parshat Pekudei seems repetitive (Shmot 38:21) “These are the accounts of the mishkan (hamishkan), mishkan of testimony”.

Why does the word mishkan have to be written twice?

According to Rashi, the fact that the word mishkan is written twice is an allusion to the Beit HaMikdash shenitmashken, the holy Temple which was taken as collateral by being destroyed twice because of the iniquities of Yisrael.

Sefer HaZikaron, Rabbi Avraham Bukrot adds that just as collateral is confiscated in lieu of an unpaid debt, God took the Temples rather than collect his debt/ rather than exacting punishment that B’nai Yisrael deserved.

Lifshuto shel Rashi, Rabbi Shmuel Gelbard explains that just as collateral is held to insure the ultimate payment of debt, God holds the Temple until B’nai Yisrael repent.

The root of mishkan is from the same root as the word shechina (Divine Presence) as well as the word mashkanta (modern Hebrew word for mortgage).

When Bilam blessed the Jewish people he said “Ma Tovu Ohalcha Yaakov, Mishkenotecha Yisrael”, How wonderful are your tents, Jacob, your miskenot, Israel. Allegorically, How wonderful are the first two Batei Mikdash, they will have to be pawned off when the times will get tough. From here we learn what was in Bilam’s heart: Tzvi Yisrael compares this to a person who acquires new objects, jewelry etc. His friends will be truly happy for him and bless him that they should be used for happy occasions. The enemy on the other hand will say that these jewels will come in handy during a difficult time when they will be needed to be pawned off.

With the numerous terrorist attacks that have taken place in Israel this week, many of us are asking ourselves if we have already suffered enough and if the mortgage can finally been paid off so that the shechina can again rest in Jerusalem and we can resume our lives in peace and tranquility.