Sefer Shemot overview:
Tetzaveh (29:46), is an important summary pasuk - all it lacks is mention of Jaacov's descent into Egypt: "And you shall know that I am the Lord your God who took you out of the Land of Egypt - L'SHOCHNI B'TOCHAM - in order to dwell (rest) among you, I am the Lord your God."
Establishment of the Jewish calendar; sanctification of time; free time of free people Esser dibrot: Matan Torah is the goal of creation Mishpatim (laws), Pesach, litziat Mitzraim, Hashem active in the world, Amalek Shabbat
begins AND ends listing the tribes - to show their achdut (unity) and non-assimilation. (the second listing is in the stones on the Ephod they are 'set in stone')
Ramban (introduction to Sefer Shmot) says the theme is redemption:
When Hashem returns His SHCHINA to dwell among them, they have returned to the spiritual level of the Forefathers, marking the completion of the Redemption process.
********** Naming in Shemot: naming the Tribes (1:1), Mose's name (2:9) HaShem's name (3:14 - 16:2)
River/water images in Shmot:
Paro says Hebrew boys will be thrown in the River (1:22)
Jochebed puts Moses in the river in a basket (2:3)
Moses turning the river to blood, frog infestations (4:9, 7:20)
"River" of dry land through Yam Suf (14:22-30 15:1-22)
Moses sweetens the water at Marah with a tree (15:25)
Water in the laver next to last psukim (40:30)
Hearing in Shemot:
Hashem has "heard its outcry" (2:24, 3:7, 6:2)
Paro hears of Moses killing the Egyptian (2:15)
Sh'ma Yitro (18:1) breakthrough of the "fresh ear" (says Baruch Hashem (18:10))
Hearing blends with seeing when kol am SAW thunder and flames, constant shofar
blasts. (20:15)
Vayakel-Pikudei:
Moshe descends from Sinai, his face radiant with the Neshama Yesera. (Rabbi Henoch Dov)
Vayakel:
Moshe "yakhel" (assembles, like Kohalet) b'nei Yisroel, to restore shalom/achdut after Yom Kippur and the chet egel. This shows the need for peace before construction of the Mishkan; peace on Shabbat. (Or HaChaim)
Va'Yakhel is also how the Chet ha'Egel narrative begins: "Va'Yakhel ha'am al Aharon - and the nation GATHERED against Aharon saying..." (32:1).
"The second gathering of the people may serve as a tikkun for that original gathering to build the egel. As opposed to the events of the Golden Calf, now Bnei Yisroel gathers to build the PROPER symbol of God's presence. The bringing of the gold is also a repeat of the chet egel." Rabbi Menachem Leibtag
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The construction of the Miskhan entails 39 melachas (kinds of work), which are the basis for the 39 kinds of work not done on Shabbat. (Mishnah Shabbat, 7:2)
Controversy between Ramban and Rashi about Mishkan/Shabbat - Shabbat/Mishkhan order and Sabbath work restrictions.
The storyline is Mishkhan - Shabbat / chet egel-redemption / Shabbat - Mishkhan - Shabbat is surrounded (protected) by Mishkhan. The chet egel/redemption lesson is framed by Shabbat. The turning point is at 32:32-33 when Moshe pleads (teshuvah) for B'nei Yisroel and the Book of Life is mentioned. This is the first Yom Kippur.
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Mishkhan also means pledge; occurs in Mah Tovu twice as holy "dwelling places."
Bezalel:
At 31:1 Hashem spoke to Moses of Bezalel, of his Cochkma, Binah, and Daat. (ChaBaD)
At 35:30 Moses says the same thing to Israel.
Midrash says Bezalel was expert in permuting the Hebrew letters.
Bezalel, "in the shade of G-d" - "btzail" appears in the blessing for tallit
"take refuge in the shadow of your wings."
Bezalel, "Onion G-d," nested sephirot, layerings of curtains, skins, and details.
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The women brought materials for the mishkhan first; their mirrors were used in the laver; The people's kavvanah and enthusiasm was so strong Moshe had to tell people to stop bringing things. (36:6)
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Sforno says the acacia planks "omdim" (26:15, 36:20) means the Mishkhan "endures" - "omdim" occurs in 2nd bracha: "His praise endures forever" - the Mishkhan is eternal, never fell into enemy hands. Also that this Mishkhan was constructed solely by b'nei Yisroel, while later temple artisans were non-Jews, hence the Shekina dwelt more in first Mishkhan.
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Repeated words: Paamon z'hav, v'rimmon, paamon z'hav, v'rimmon (28:34) Tetzavah - gold pomegranite/bell Paamon, v'rimmon, paamon, v'rimmon (39:26) P'kudi - pomegranite/bell gold in not used in Torah crowns because of the chet egel.
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Menorah - "... all Jews are essentially one. They are not just separate entities that may later link themselves together. This is why the Menorah in the Holy Temple was made out of one piece of solid gold, which was beaten into seven branches. The different branches of the menorah symbolize the diversity and broad spectrum of the Jewish community. Each Jew shines and espresses the light of Torah in a different way. We may represent different aspects of Jewish life, yet deep down we're all made of the same substance."
from Blossoms, by Rabbi Yisroel Rubin as excerpted in L'Chaim #270 from "The Synagogue Survival Kit" by Jordan Lee Wagner.
Shewbread:
lehem hapanim "bread of faces" (35:13) Philosopher Emmanuel Levinas says these loaves call us to link our encounter with Hashem to our responsibility toward our neighbors. Thus even as we approach the table of Hashem we see the faces of all the others, particularly those who might be hungry.
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Keruvim:
When Adam and Eve were banished from the Garden, God placed KERUVIM to guard the PATH OF RETURN to the Tree of Life (see Breishit 3:24). The Mishkan is the only other time in Chumash where the concept of KERUVIM is found! This parallel suggests a thematic connection between Gan Eden and the Mishkan. The location of KERUVIM as guardians in the Kodesh K'doshim may symbolize the Mishkan's function as an environment, similar to Gan Eden, where people can strive to come closer to Hashem.
In the Mishkan, the KERUVIM are:
1) located on the KAPORET as protectors of the ARON containing the LUCHOT (25:22),
and
2) woven on the PAROCHET, the curtain which guards the entry to the Kodesh ha'Kodashim
- the Holy of Holies (where the ARON and KAPORET are located).
Thus, in the symbolism of the Mishkan, we find an aspect of "tikkun" for Adam's sin in the Garden of Eden.
Rabbi Menachem Leibtag
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Midrash compares the progression of the Mishkhan with the Creation
The redemption described in the Book of Exodus is a giant step forward in the relationship between man and God. Before the Exodus, man as a species could only live in a state of grace in the Garden of Eden, a place where he could only remain as long as he was totally unblemished by the slightest contact with sin. Following the Exodus, the possibility of living in this state of grace was regained in the context of ordinary human existence. If we look at human history in terms of man's ability to coexist with God's Presence, we can conclude that with the Exodus mankind managed to regain entry into the Garden of Eden!
The singular achievement of the patriarchs -- and the reason that they represent a new departure for mankind -- was the creation of a nation of millions who could attain this state of grace, and manage to spend their lives with God's Presence while carrying out the tasks and bearing the burdens of ordinary human existence.
Rabbi Noson Weisz (Aish Ha Torah)
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Pikudei - appoint, assign, reckoning, counting, careful recording of accounts
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The lashon: "ka-asher ztivah Hashem et Moshe" "as Hashem had commanded Moses" occurs 18 times with slight variations in Pikudei Mesh'r Kochma: it's to mitigate the linen/wool used together in the garments. Rabbi Velvel Brisker: 'tetzaveh' is a verb that is a command for all time.
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The construction of the Divine Garments as the primary function of humanity; the Eternal One makes his garments of castoff human pride. Kabalah of Envy, Rabbi Milton Bonder
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Every single prayer that a person prays is a separate component of the Shekhina and corresponds to the components of the Mishkan. Rabbi Nachman
Today our mishkan is not a tabernacle of space but rather of time; a holy "space" that we craft over again each week. We build a holy space where Hashem can dwell each week, when we prepare for Shabbat. Each of the efforts in preparation for Shabbat is part of the building of our own personal tabernacle. Thus, take your preparations up another level; do all these things WITH INTENT. Think, "I am constructing my own tabernacle, where I pray that Hashem will delight to dwell."
Rabbi Diane Cohen, Temple Ohev Shalom, Colonia New Jersey.
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Shekhina on Sinai and the Mishkhan:
Clearly, the Torah intentionally parallels the dwelling of the SHCHINA on Har Sinai to the dwelling of the SHCHINA on the Mishkan.
Parshat Mishpatim, when Moshe ascends Har Sinai: "And Moshe ascended the HAR, and an ANAN covered the HAR, and KVOD HASHEM dwelled upon HAR SINAI and the cloud covered it for six days, and GOD CALLED TO MOSHE on the seventh day... and Moshe came INSIDE the ANAN and ascended the Mountain"(24:15-18)
At the end of Parshat Pekudei, after each component of the Mishkan was put into place on the first of Nisan, this process reaches its climax: "When Moshe had finished his work, the ANAN (cloud) covered the OHEL MOED and GOD's KAVOD (glory) filled the Mishkan..." (40:34)
What is missing? Hashem calling to Moshe.
But turn the page, and note the opening pasuk of Sefer Vayikra: "And [God] CALLED OUT to Moshe, and God spoke to him from the OHEL MOED saying..." (Vayikra 1:1)
Rabbi Menachem Leibtag
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