The Special and the Ordinary

Vayakel/Pekude
Exodus 35:1 – 40:38

Précis: In Vayakel, we hear again the details concerning the building of the Mishkan and its implements. Whereas several weeks ago we learned what was supposed to happen, we now receive a report of the successful completion of the tasks. Moses recounts again the laws of Shabbat, and asks for a donation of gifts (both of material and service) for the construction of the Tabernacle. The construction leaders are appointed and construction begins. There is a recapitulation of the various implements, articles, and of the Ark itself.


In Pekude, the final parasha of the Book of Exodus begins with an inventory of the items used in the construction of the Tabernacle, as well as the vessels and clothing collected by Moses and Aaron. When the accounts are squared, the completed structure is blessed. The Ark is placed within the Tabernacle, as are the various holy vessels, and a cloud of glory descends and covers the tent.

Exodus 40:33-34 “When Moses had finished the work, the cloud covered the Tent of Meeting, and the presence of Adonai filled the Tabernacle.”

According to Nahum Sarna in the JPS Commentary: Exodus, the function of the Tabernacle was to create a portable Mount Sinai, so that a visible avenue of communication with God could be maintained as the people traveled. Such symbolism can be very powerful, and while we no longer have a Tabernacle, there are other symbols in our congregations which serve to remind us of God’s presence. When we adorn our ritual objects with beauty – hiddur mitzvah - we remind ourselves of God’s presence within our sacred spaces.

Etz Hayim notes that as we come to the end of the Book of Exodus, we see two completed and consecrated “embodiments of holiness” among the Israelites: the Tent of Meeting (ohel moed) and the Tabernacle (mishkan). These may be viewed as two different theological symbols: the “symbol of encounter” (ohel moed) and the “symbol of presence” (mishkan). These correspond to the two ideal levels of our relationship with God: first the special encounters, often coinciding with critical life-cycle events like birth, bar mitzvah, or marriage. Second, we have the on-going “presence,” day-to-day, which are “equally real but less intense.” Our challenge is to appreciate these day-to-day manifestations of blessing – of family, of health, of learning – without becoming oblivious to their Source. Appreciating the holiness in both the "special events" and the "day to day" is both a challenge and an opportunity.