Pekude
Exodus 38:21-40:38
Précis: 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 40:36-38 “When the cloud lifted from the Tabernacle, the Israelites would set out, on their various journeys; but if the cloud did not lift, they would not set out until such time as it did lift. For over the Tabernacle a cloud of Adonai rested by day, and fire would appear in it by night, in the view of all the house of Israel throughout their journeys.”
These verses, coming at the very conclusion of the Book of Exodus, may lead one to wonder why two different types of pillars - one of cloud and one of fire – are used as guiding forces during the decades of travel through the wilderness by the Israelites. A commentary in Etz Hayim suggests that the clouds represent two distinct modes of relating to God. The fire, perhaps with a nod towards the famous Burning Bush, suggests an intimate relationship with God, an “encounter” or a “revelation.” Such “encounters” may be suggestive of our interaction with God during the “peak experiences” in life, such as birth, marriage, death, etc.
On the other hand, the cloud, which seemed to be around much more frequently (since the People did not move on a daily basis) may be an example of more long-lasting interactions, such as the continuing relationships we develop through parenthood or marriage. The two pillars illustrate that God was with the Israelites at the moments of Revelation (encounter), and through the years of their time in the wilderness.
The interconnectedness of the two clouds tells us that we need to seek contact with God not only at “peak” (fire) experiences, but during the “rest” (cloud) of the time, which is inherently more mundane. When things are most cloudy and indistinct, perhaps that is the most important time to look for contact with God (and with our fellow human beings) as a reminder about what is possible. Shabbat Shalom.
Friday, March 4, 2011
Friday, February 25, 2011
Partners in Creation
Vayakel
Exodus 35:1 - 38:20
Précis: Moses instructs the People again on the laws of Shabbat, and asks for a donation of gifts (both of material and service) for the construction of the Tabernacle. The appointment of the construction leaders is also included, and the construction begins. There are again specific descriptions of implements, articles, and of the Ark itself.
While last week’s parasha began with the People joining together for immoral purposes (creating the Golden Calf), this week we see a stark contrast: they join together to create the Mishkan (the Tabernacle).
Many of the traditional commentators have suggested that “creating” the Mishkan is a metaphor for God’s Creation of the world. We know the well-used phrase that human beings are “partners in creation,” a thought perhaps most connected in recent times to “tikkun olam” or repairing the world. Perhaps it might be better to translate the phrase as “completing” or “creating” the world. By “creating” the Mishkan, the Israelites were in effect replicating creation and helping to “complete” the world as it was intended to be.
Following a theme I began with last week (about chaos and stability), there is no doubt that our tradition also sees God’s Creation as bringing order out of chaos – and that the resulting order is “good.” It is only when order is created and deemed “good” that God “rests” and observes Shabbat. (That is another connection to this week’s parasha, which begins with a command to observe Shabbat even during the time of building the Mishkan.) Completing the Mishkan, at least in a metaphorical sense, is never “done” – but is an ongoing effort.
The Mishkan itself was completed in a physical sense only when all of its constituent parts were placed together (Exodus 36:13 “...the Tabernacle became one whole.") The message seems pretty straight-forward: just as God made a world where each part was needed to create a “whole,” each of the items of the Mishkan are needed to make a “whole” sacred space. This implies further that each and every individual must join together to form a “whole” society.
The Book of Exodus starts with a society (Egypt) which has lost all moral bearings, enslaving and killing those over whom they rule. The Book nears its conclusion with an emphasis on the importance of individuals, each of whom contributes to the “completion” of the world. That may be the real meaning of Exodus – from slavery to the valuation of the individual.
Shabbat Shalom
Exodus 35:1 - 38:20
Précis: Moses instructs the People again on the laws of Shabbat, and asks for a donation of gifts (both of material and service) for the construction of the Tabernacle. The appointment of the construction leaders is also included, and the construction begins. There are again specific descriptions of implements, articles, and of the Ark itself.
While last week’s parasha began with the People joining together for immoral purposes (creating the Golden Calf), this week we see a stark contrast: they join together to create the Mishkan (the Tabernacle).
Many of the traditional commentators have suggested that “creating” the Mishkan is a metaphor for God’s Creation of the world. We know the well-used phrase that human beings are “partners in creation,” a thought perhaps most connected in recent times to “tikkun olam” or repairing the world. Perhaps it might be better to translate the phrase as “completing” or “creating” the world. By “creating” the Mishkan, the Israelites were in effect replicating creation and helping to “complete” the world as it was intended to be.
Following a theme I began with last week (about chaos and stability), there is no doubt that our tradition also sees God’s Creation as bringing order out of chaos – and that the resulting order is “good.” It is only when order is created and deemed “good” that God “rests” and observes Shabbat. (That is another connection to this week’s parasha, which begins with a command to observe Shabbat even during the time of building the Mishkan.) Completing the Mishkan, at least in a metaphorical sense, is never “done” – but is an ongoing effort.
The Mishkan itself was completed in a physical sense only when all of its constituent parts were placed together (Exodus 36:13 “...the Tabernacle became one whole.") The message seems pretty straight-forward: just as God made a world where each part was needed to create a “whole,” each of the items of the Mishkan are needed to make a “whole” sacred space. This implies further that each and every individual must join together to form a “whole” society.
The Book of Exodus starts with a society (Egypt) which has lost all moral bearings, enslaving and killing those over whom they rule. The Book nears its conclusion with an emphasis on the importance of individuals, each of whom contributes to the “completion” of the world. That may be the real meaning of Exodus – from slavery to the valuation of the individual.
Shabbat Shalom
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