God's repeated command - what does he want to imply to us?

We are repeatedly commanded to build the Tabernacle. Is this a parable that is supposed to throw at our lives here and now?

Phil Chernofsky,

Paratrooper praying on Golan Heights
Paratrooper praying on Golan Heights
Flash 90

Let's look at the Mishkan details one more time. 243 p'sukim - all of T'ruma, all of T'tzaveh, and the first third of Ki Tisa - deal with the details of collecting materials and making the Mishkan and its furnishings.

Exactly when those 2 and a third sedras took place is debated, but let's take the school of thought that says that they 'happened' during the 40 days and 40 nights Moshe spent on Har Sinai - learning the whole Torah and the body of Mitzvot with G-d.

Then, says the Torah, when G-d was finished teaching/transmitting the Torah to Moshe, He gave him the Two Tablets of Shone... to bring down to the People.

Then comes the devastating episode of the golden calf. We'll skip those details, but things were bad.

After the eigel was destroyed and the people properly castigated for what they had done, Moshe went back up Har Sinai. He returned 40 days later, on the first Yom Kippur, with the second set of Luchot (significantly different from the first Set), with the message of Divine forgiveness, and with the commands to collect materials and built the Mishkan and everything in it.

And then - in Vayakhel and P'kudei - we have another 214 p'sukim about the collection of the materials and the making of the Mishkan and all the keilim. And this time, too, we find full details repeated. The famous question is what does the duplication of the details of the building of the Mishkan teach us?

Or at least what new question does it pose for us.

The analysis we've done before concludes with sort of equalizing between to Mikdash scenarios.

In T'ruma, T'tzaveh and the first third of Ki Tisa, the concept of Mikdash follows the Exodus, the crossing of the Sea, and the Sinai Experience. Mikdash comes across as a fresh, clean, untainted mitzva with many parts that will lall play a role in Jewish Life, for the better.

The second time around - Vayakhel and P'kudei, there is a definite inclination towards viewing Mikdash as a major component of the repair process following Cheit HaEigel. We imagine the People in the Midbar, guiklt-ridden, to say the least, and very excited with the prospect that G-d's forgiveness and the Mishkan project will put the nation back on track after being derailed by the golden calf fiasco.

And the nagging question that remains: Would we have a Mikdash or need a Mikdash had it not been for the Eigel HaZahav?

Here's a MAYBE important point and indicator.

As much dupication as there is within the two accounts of Mikdash, there is one thing that we find only the first time and not the second time - V'ASU LI KIKDASH V'SHACHANTI B'TOCHAM. G-d said it up from. Make a Mikdash and I will dwell among you. No calf yet.




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