The Parasha before us, and the subsequent one, seal off the book of Sh'mot. The two of them recapitulate the instructions for constructing the Mishkan, its utensils, the priests' garments, and also reiterate the calling of the two craftsmen who were to be in charge of the work. However, because the instructions in our text describe (or report) the actual implementation of the work, they are animated with a sense of activity. The act of contribution, for example, is fraught with enthusiasm and vitality, while everyone appears to be doing his utmost within his (or her) means and capabilities.
Just before examining these accounts, let us pause to look at yet another injunction regarding the Shabbat. In this instance it appears to be a prelude to the construction of the holy edifice, with an emphasis on keeping the Shabbat set apart by not doing any manner of work (including kindling of fire): "… everyone doing work in it shall be put to death" (ref. Ex. 35:2,3). In all likelihood, this was to serve as a reminder to the Israelites that even the building of the Mishkan does not supersede the Shabbat rest.
Va’yak’hel, “And Moshe gathered…” “Va’yak’hel”, from the root k.h.l - “to gather unto” – for the purpose of executing the plan. And as we shall see shortly, a plan is definitely being set up here. This "gathering" stands in stark contrast to 32:1, where the same verb was used, but at that time they gathered around Aharon, demanding that he make them 'an elohim'. In 35:10 an invitation is issued for "every wise-hearted one among you, let them come and make all which YHVH has commanded" (emphasis added). Such an open summons had not been announced previously. Now that the people were both contributing and participating in the actual work, the camp was bustling with activity. The skilled and the unskilled, the rich and the poor, the rank and file together with the leaders – all were doing their part. The call to "take from among you an offering to YHVH" (35:3), continues with the emphatic "everyone who has a willing heart will bring it, YHVH's contribution" (literal translation, emphasis added). "YHVH's contribution" reoccurs a few more times in this text. In other words, that which was being offered to Elohim, was His in the first place. "And of His fullness, we have all received" (John 1:16 italics added).
Let us now simply follow the text, taking note of the
activity, the mass inclusion of the entire community, and the spirit of eager
willingness and generosity that pervaded the camp. "And all the congregation of the sons of
As mentioned, this action-packed passage is characterized by the willingness and eager participation of everyone involved. A similar atmosphere is also echoed in chapter 36, where Betzal'el and Ohali'av (Aholiab) and all the ones endowed with Elohim-given wisdom and a desire to do the work, take the contributions from the people: "And they took every offering before Moses which the sons of Israel had brought for the work of the service in the holy place, to do it. And they brought to him still more willing offerings morning by morning. And all the wise men came, those doing every kind of work for the sanctuary, each one from his work they were doing"… (36:3, 4 emphases added). Here we see the co-operation between the laypeople and the experts, all of whom were providing an abundance of such magnitude, to the extent that Moshe was told…"The people are bringing more than enough for the service of the work that YHVH commanded to do…” (v. 5). Moshe therefore "commanded, and they caused it to be voiced in the camp, saying, 'Let neither man nor woman make any more offering for the sanctuary; and the people were held back from bringing" (v. 6). "Held back" is rendered "va'yi'kaleh", the root being k.l.a (kaf, lamed, alef) which is actually the word for prison. However, as we have seen before since the letter "alef" is silent it sometimes replaces the equally silent "hey", and if that is the case here, this could also be read as, "the people had utterly finished bringing…". (For a similar example, where the "alef" could be easily exchanged for an "hey" refer to Genesis 8:2, "and the rain from heaven was restrained", which if "hey" were to be used, would read "and the rain from heaven had ended".)
The wisdom, skill, and expertise with which the work was carried out clearly did not originate with the expert artisans themselves. In 35:31, 32, 34 we read: “And He has filled him [i.e. Betzal’el] with the spirit of Elohim in wisdom, in understanding, and in knowledge… to devise designs. And He has put in his heart that he may teach” (emphases added). Betzal’el’s protégé, whom he was teaching, was Ohali’av from the tribe of Dan. Having been endowed from above with the skillfulness and ability to carry out the work, Betzal’el, true to his name, appears to be residing “in the shadow of the Almighty.” His assistant’s name expresses a similar concept, as we saw last week, since Ohali’av means, “my tent is the Father.” Thus, the artist engaged in crafting the Mishkan (Tabernacle), declares, by his very name, Who is the real Abode!
But let us
return to the earthly Mishkan… The specifications for the Ark of the Covenant,
the Table of Showbread, and the Lampstand are listed in 37:1-
The making of the bronze basin (or laver) and its base captivates our attention, as they were made from "the mirrors of the [women] who congregated at the opening of the Tent of Meeting" (38:8). Much has been said about the symbolism of the mirrors plating this basin, where the priests were to wash their feet and hands (that is, to consecrate themselves) before approaching the Altar, as an allusion to one of the steps on the progressive path of faith taken by the Believer. However, in the scene at hand we encounter women who had assembled, “tzov'ot,” by the entrance of the Mishkan. The verb and root tz.v.a (tzadi, bet, alef) is also used for “army” and “hosts,” such as in "YHVH Tzva'ot." In Shmuel Alef (1st Samuel) 2:22 we find once again this "army of women" by "the opening of the Tent of Meeing", although in a different (and negative) connotation. In T’hilim (Psalms) 68:12 we read: "YHVH gave the word; great was the company - "tza'va" - of those who proclaimed [female gender] it; Kings of armies ("tzva'ot") flee, they flee, and she who remains at home divides the spoil." Last week we saw the People of Yisrael in their frenzy to make the golden calf, using gold earrings worn by their "wives, sons and daughters" (Ex. 32:2). This week, many of the same people are making contributions for the Mishkan, and some of the donations are of the very same materials that were used for the abominable image. The women who had contributed the mirrors, thereby giving up their vanity, are seen here drawn to the house of YHVH and forming a company, literally an "army," which proclaims His Word and is therefore far mightier than even that of "kings of armies" (ref. again to Ps. 68:12). Hence, according to the Psalm, their reward (or "spoil") is also far greater. Were these women motivated by a desire to repent and atone for the terrible recent sin committed so callously by the People of Yisrael?
Before summing up, there is one point that has to be highlighted. Have you ever wondered about the following: "let them make me a sanctuary – mikdash… according to all that I show you, according to the pattern of the mishkan and the pattern of all its furnishing, just so you shall make it" (Ex. 25:8-9)? What did Moshe see up in the mountain? When comparing the details as described in Parashat Trumah, as we hear YHVH giving instructions to Moshe there is a notable difference to the present instructions. Although in both cases there are several comparisons of the structure of the edifice to body parts, in the 'original', as we noted in that parasha, there were some outstanding comparisons there not only to body parts but to very special human relationships (e.g. 26:3, 17). Is this difference an indication of what Moshe actually saw on the mountain?
When all was said and done, the work was considered a genuine collective endeavor of national scope. Not many years prior to this event, these same people had over them taskmasters who "worked them relentlessly" (Ex. 1:3). Now, the Nation as a whole is engaged in a totally different “work,” the “avoda” of the Mishkan, the avoda – worship and service - of YHVH. Did they ever reflect back to those dark days, considering in awe their currently changed circumstances and status?
Whether or not they did, the transformation that had taken place was quite amazing! In Egypt they were treated as a faceless mass, having suffered the loss of individual identity to the point that they were referred to in a single person (e.g. Ex. 1:10-13, Parashat Shmot, literal translation). By comparison, in 36:8 – 37:9, the work performed in the Mishkan is also described in single person. However, against the backdrop of the preceding descriptions, the picture set before us here is entirely different. If the oft-repeated “and he made” (note, this single person may not be reflected in all the translations) are in reference to Betzal’el, we are left in no doubt that he had the full and active support and participation of the People as a whole. But if the reference is to more than one person - it would signify unison. Once again, just as we observed in Parashat Trumah (in 26:6- 11), the Mishkan itself was to be made of a great variety of components, yet was to be “one” (36:13, 18). Similarly, this was also the case with the People of Yisrael, who was (and is) to portray the eternal principle of ‘unity within diversity,’ so well illustrated by our text.
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