Seven

 Pekudei

Ex. 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, as are the various holy vessels, and a cloud of glory descends and covers the tent.

 

Ex. 39:42-43 “As all that the Lord had charged Moses, thus the Israelites complete the work. And Moses saw all the tasks, and look, they had done it as the Lord had charged, thus they had done it, and Moses blessed them.”

 

            Rabbi Jonathan Sacks z’l, writing in Covenant and Conversation (3/10/21) notes that while the text is fairly straightforward, it nevertheless reminds us of another biblical text, from the end of the Creation narrative in Genesis:

            “The heavens and the earth were completed in all their vast array. On the seventh day God finished the work He had been doing; so on the seventh day He rested from all His work. Then God blessed the seventh day and made it holy, because on it He rested from all the work of creating that He had done.” (Gen. 2:1-3)

            He notes that three key words appear in both passages: “work,” “completed” and “blessed.” Our analysis of Torah cannot ignore these linguistic signals which demand that we read them in the context of each other.  Here, the text is placing an emphasis on the completion of the Tabernacle with the Creation story. There is also a significant difference: Creation begins and ends with God. The Tabernacle story begins and ends with human beings.

            He notes another interesting parallel: the number seven is central to the Creation story with seven days, the appearance of the word “good” seven times. Delving into further numerology, the name of God appears 35 times, and the word “earth" appears 21 time, both multiples of the number seven. The first verse of Genesis has seven words, the second sentence has 14, and the final three verses 35. The complete text is 469 (7×67) words. All multiples of seven. The closer we examine the two texts, the more we see how intricately the parallel has been constructed. 
            The construction of the Tabernacle in the final two parshiot (Vayakhel-Pekudei) is deeply impacted by the number seven. The word “heart” appears seven times in Ex. 35:5-29, when Moses lists materials to be used in its construction, and seven times again in 35:34 – 36:8, describing how Bezalel will do the work necessary. The word “terumah” (contribution) also appears seven times in this section. The phrase “God commanded Moses” about making priestly garb appears seven times in chapter 39. The same phrase appears seven times in chapter 40.
            These textual linkages between Creation and the erecting of the Tabernacle helps us understand what the Tabernacle represented: the entirety of creation in miniature.      

            That this link could take place after the episode of the Golden Calf becomes all the more remarkable with this understanding. Moses forced the People to be creative, and then blessed them for their work. He celebrated both God’s creation and the Israelites’ creation as well.

            I think this is the lesson to learn: despite the worst setbacks we face, we should not be afraid to celebrate our successes, and keep hope for the future.

Assemble

 Vayakel

Ex. 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.

 

Ex. 35:1 “Moses then assembled the whole People of Israel and said to them...”

            Rabbi Lord Jonathan Sacks z’l, reminds us that after Moses smashed the People, he had two tasks which are implied in this verse: to assemble the shattered remnants of stone and to assemble​​ the community to seek contributions for the Mishkan.

            In the present day, what eventually became of the tablets is a mystery. The Mishkan was replaced by the Temple of Solomon and then the Second Temple. The latter eventually became our synagogues. Just as the Mishkan and the Temples were deemed holy places, so too are our congregations – the buildings and the people within them.

            As we observe an easing of Covid restrictions around the country, we all need to consider ways and means to “assemble” in our holy places. This will be, like Moses’ tasks, two-pronged: seeking contributions to safeguard our buildings, and seeking ways to safeguard the health and vitality of our members.

            But a word of caution is needed too. The Mishkan was eventually replaced by Solomon’s Temple, which was destroyed. The Second Temple was also destroyed. Synagogues around the world have been attacked and destroyed (along with their entire communities) over the ages. If we are seeing a respite from the current plague, we must remain vigilant and prepared to face the fact that none of our institutions are permanent. Resiliency has saved the Jewish People for more than 3,000 years. Let’s make sure that we remember our ability, with God’s help, to face and overcome new challenges when they arise.