Addict Torah: Pekudei 5784/2024

Addict Torah's Mission: To interrogate Torah deeply so as to create space, connection and safety for people with addictive patterns and behaviors that have led them to a crisis of the spirit to tell and shape their stories for the purpose of healing, growth, and a return to their whole selves.

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Rabbi Shefa Gold, Torah Journeys, p. 98

Pikudei blesses us with an accounting of all the work we have done to build a spiritual life. All the components are there. The effort and artistry and riches that have gone into this life-project are made visible to us. This is why I came here... to do this work. I look back at my journey and remember the days when my resistance to the work took up most of my attention. I still have days like that...To this project I have brought the gold of my live and the silver of my shining desire for Truth...And this Mishkan that I have built, and that we have built together, will, with its beauty, send us to the holy dimensions where God dwells beyond conceptions, beyond form or religion.

Rabbi Mark Borovitz, Finding Yourself and Recovery in Torah, p. 156

Most of us have a record of our spending, even a record of our charity. Yet, how many of us keep a record of how we live? Our tradition tells us to do t’shuvah every day; this is one way of keeping a record of how we live. We are told to pray at least seven times a day—three services, after each meal, and before we go to sleep. Prayer, in Judaism, is about looking inside ourselves, another way of keeping a record. In the Twelve-Step movement, the tenth step is to continue to take personal inventory. What makes this so interesting is that all of us take other people’s inventory. We all have some judgment of the actions of others. ..Yet, do we take inventory of our daily living?

Daat Zkenim on Exodus 38:21,2

(2) העדות, “the testimony;” The Tabernacle served as testimony to the gentile nations that Hashem had forgiven His people for the sin of the golden calf. It proved that His glory resided amongst them again.

Rabbi Cheryl Rosenstein, DD, in The Mussar Torah Commentary, pp. 141-142

Where the Golden Calf symbolized their lack of faith, the Mishkan stands for the emunah (אֱמוּנָה, “faith”) of the Israelites. However, such faith did not come easily to our ancestors, and it does not come easily to us today, either. Enslaved and oppressed for four hundred years, the Israelites’ faith was understandably weak. It was for their sake that God sent the plagues against Egypt, that they should witness God’s power and faithfulness. In flight, flanked by Pharaoh’s army on one side and the Reed Sea on the other, our ancestors’ newfound faith flagged. Only after they had crossed the sea on dry land and had seen the waves close over their pursuers did their faith revive: “Who is like You, Eternal One, among the celestials?” (Exodus 15:11). Their faith reached a pinnacle at Mount Sinai—only to disintegrate in the debacle of the Golden Calf, when Moses’s prolonged absence on the mountaintop enflamed their fears and doubts. ... In the aftermath of the Golden Calf, when the remnant of the people stood punished, shattered, subdued, and repentant, God restored their dignity by asking something of them. Then they brought the Tabernacle to Moses...a sort of “if-you-build-it-I-will-come” divine recognition that the fragile faith of the people requires presence, both God’s and their own.

Ramban on Exodus 38:21

In the opinion of many scholars the phrase these are the accounts of the Tabernacle refers back to all the things mentioned above, the verse stating that the Tabernacle and its vessels, namely, the house and the court and all that was made for them, constituted the service entrusted to the Levites at the command of Moses by the hand of Ithamar [whose duty it was to hand over to each family the service that devolved upon it]. But the holy vessels — the ark, the table, the candelabrum, and the altars — are not included in the term “Tabernacle,” for they were in the hands of Eleazar. But this is not my opinion, for why should Scripture mention the entrusting of those things given to Ithamar, and not mention that of Eleazar, which was the more honored one? Rather, these are the accounts of hints at those things that Scripture mentions in the section further on, thus stating that the silver of them that were numbered of the congregation was a hundred talents etc., — from which were made the sockets, the hooks for the pillars, the overlaying of their capitals and their fillets. And the brass of the wave-offering, which was seventy talents, from which were made the brazen altar and its grating and all its vessels, and the sockets of the court and the pins — all these Moses gave over by number and weight through the hand of Ithamar. Now the section does not say what was done with the gold, for that was partly in the charge of Ithamar, namely, that used for covering the boards and the bars, and part of it was in the charge of Eleazar — the ark and the cover, the candelabrum, the table, and the golden altar. Now since one cannot know exactly how much gold went into the covering of each of these vessels, Scripture did not say that Moses gave it over to them by number and weight. It is for this reason that Scripture did not mention here the entrusting of the things given to Eleazar, for its intention here is only to speak of the work of the Tabernacle, not of that involved in the journeyings.

Kli Yakar on Exodus 38:21:1

(1) The commentators argued about whether "these" [are the records] applies to the making of the Mishkan mentioned in parshat Vayakhel, or if it applies to what will be mentioned in this parsha. They also wondered why Moshe made an accounting of what he'd done with the silver and copper but not an accounting of what he'd done with the gold?! Therefore "I shall hazard a guess" (lit. "my heart shall imagine") to say: that "these are the records" applies to the making of the Mishkan mentioned before, since they had already completed the labors of the Mishkan in general and specific, and all that they had to do with the silver and copper had already been completely completed, and therefore Moshe was happy that they'd completed the work with silver and copper and was excited to give an accounting to remove himself from any suspicion. And he didn't want to delay until they'd also finished the priestly garments which are mentioned in this parsha to give an accounting of the silver and gold and copper all at once since of all the things mentioned in this parsha, none have any silver or copper. Since the labor with silver and copper was done, he saw fit to give an accounting immediately. But regarding the gold there was no need to yet give an accounting since they had not yet made the priestly garments discussed in this parsha, and those [garments] had gold, and they still needed more gold and there was no way to yet give an accounting of the gold.

Chizkuni, Exodus 38:30, 2

No one should think that only the amounts mentioned here were donated by the people. Much more was donated. The Torah only accounts for the amounts which were used directly in the construction of the Tabernacle. The excess of the donations became part of the Temple treasury, and was used for all manner of communal needs. Just as the number 600000, that the Torah included in the census did not include the people who had not yet reached the age of twenty or the ones who were past the age of sixty, and all the women, so that most likely the total number of Israelites at the time exceeded 2-3 million, so it would be foolish to assume that only the amounts recorded in our portion were donated. From chapter 35,24, it is clear that anyone who felt inclined to make a donation could do so, and no doubt that included people under the age of twenty and over the age of sixty, and the women. Even the males between twenty and sixty who had to contribute a half shekel, most likely donated in excess of this and not only silver coins. The Torah wrote that there was oversubscription, compare 36,7.

Rabbi Mark Borovitz, Finding Yourself and Recovery in Torah, p. 158

The parashah goes on to tell us that each part was made “just as Adonai commanded Moses.” This phrase appears seven times in this parashah. This seems a little redundant; if everything was not made according to God’s command, we would not have had the plans to do it. What is the purpose of repeating this phrase so many times? It comes to teach us that some things have to be constructed exactly according to plan. Many times we can and must do things “outside of the box.” And, there are times when we have to do things exactly as we have been instructed.

Ibn Ezra on Exodus 39:1, 1

1) PLAITED GARMENTS.1Hebrew, bigde serad. According to I.E. the reference is to the garments which were used as covers for the tabernacle’s furniture when Israel journeyed. See I.E. on Ex. 31:10 and the notes thereto. These garments are the ones that are mentioned in the Torah portion Be-Midbar Sinai (in the wilderness of Sinai).2Num. 4:5-13. See I.E. on Ex. 31:10. God commanded that the ark be covered with the veil3Num. 4:5. as a mark of honor.4The veil that separated the Holy and the Holy of Holies was placed over the ark because of the ark’s great sanctity. A sealskin covering was placed over the veil. A blue cloth covering was placed over this covering.5Over the sealskin covering. See Num. 4:6 and I.E.’s comments thereto. Logically speaking, the blue cloth covering was employed as an ark covering6Over the sealskin covering (Meijler). as a mark of honor7The other items in the tabernacle were covered with sealskin. However, the ark was covered with blue, a symbol of royalty, because it was the most holy object in the tabernacle. when the weather was clear. However, if it rained then they would remove the blue cover and they would place a sealskin cover over it.8Over the blue cover. A blue cloth and a cloth of scarlet were placed over the table of showbread. A cover of sealskin was placed over them.9Num. 4:7,8. A blue cloth was placed over the menorah and the golden altar. A purple cloth was placed over the altar. A sealskin was placed over all of them.10Over the coverings of the menorah, the golden altar, and the brass altar. See Num. 4:9-14. After mentioning the plaited garments Scripture mentions the holy garments of Aaron the high priest and then commences to describe them.

Rambam on Exodus 39:3, 1

(1) AND THEY BEAT THE GOLD INTO THIN PLATES. In all the sacred work that was done, Scripture did not add an explanation as to the method of execution except for here. It should rather have said: “and they made the ephod of gold, and blue-purple etc., the work of a skilful workman; they made shoulder-pieces for it etc.,” for such is the way it describes all of them. It is possible that Scripture relates here [how it was made] because of the original thought that they had to put into making the gold threads, for they were greatly astonished [to be told] that the gold should be spun and twined as is done with wool or linen, for no-one ever heard of doing such a thing until that day.

Steinsaltz on Exodus 39:6

(6) They made the onyx stones surrounded with settings of gold. These stones were engraved with the engravings of a signet. Each was engraved with writing, like a seal, with the names of the tribes of the children of Israel.

RA & USCJ, Etz Hayim: Torah and Commentary, p. 571-2

At this point there are two embodiments of holiness in the Israelite camp: the Tent of Meeting (Ohel Moed) and the tabernacle (Mishkan). We can think of them as representing a theology of encounter and a theology of presence. There are moments...when God erupts into our lives with a special intensity that transforms us but that is too intense to be lived constantly. Then there are times when God is a constant presence in our lives...in an equally real but less intense manner. The challenge is to recognize God's constant presence in our lives without its becoming so ordinary that we take it for granted.

Rabbi Shefa Gold, Torah Journeys, p. 99

Moses was told to wait for the first of Nisan, the month during which we are liberated from the narrowness of Egypt and the time of the recreation of the world. In Nisan, color and life return to the Earth; flowers begin to show their buds; the grasses sproud their new green; the miracle of re-birth surrounds us. During those cold dark months of winter waiting, it seemed like nothing was happening, but now we realize that beneath the ground, beyond our awareness, miracles were stirring. The waiting time was necessary to this rebirth of possibility.

Lord Rabbi Jonathan Sacks, Covenant and Conversation: Exodus, p. 312-313

After Noah, humanity sets about building the Tower of Babel (11:1–9). After Sinai the Israelites make the Golden Calf (32:1–6). Both cases are instances of human beings worshipping the work of their hands. In both cases human beings are commanded to create a physical structure. Noah makes the ark. The Israelites make the Tabernacle. In both cases, the Torah goes into detail about the precise dimensions of the structure. In both, as we have seen, there is an emphasis on absolute obedience, “as the Lord commanded.” The major difference is, of course, that Noah’s ark was temporary. It was needed only as long as the waters prevailed. The Tabernacle was permanent – at least until the temple was built in Jerusalem almost five centuries later. There is deep symbolism here, if we can decode it. It seems to be this. God creates order. Human beings create chaos. It is only when human beings create their own symbolic order – the ark, the Tabernacle – by precise and exacting obedience to God’s command, that there is a chance for humanity to survive...In Judaism the problem of chaos is not out there, but “in here,” in the human heart...With this we reach perhaps the deepest and most controversial thesis implicit in the book of Exodus, and central to Tanakh as a whole. Without God, human beings will fail to create a just society.

Lord Rabbi Jonathan Sacks, Covenant and Conversation: Exodus, p. 323

The point is linguistic, but the message is momentous. Rashi has encapsulated in a few brief words the existential truth at the heart of Judaism. In Jewish history, even an encampment is called a journey. So long as we have not yet reached our destination, even a place of rest is merely temporary. There is a way still to go...To be a Jew is to travel, and to know that here where we are is a mere resting place, not yet a home. It is defined not by the fact that we are here, but by the knowledge that eventually – after a day, a week, a year, a century, sometimes even a millennium – we will have to move on. Thus, the portable Tabernacle, even more than the Temple in Jerusalem, became the symbol of Jewish life...With Israel, an old-new idea (it goes back, according to the Torah, to Adam, Cain, Abraham and Jacob, all of whom suffered exile) is reborn: that God, being everywhere, can be found anywhere.

Rabbi Noa Kushner, in CCAR & URJ, The Torah: A Women's Commentary, p. 1449-1450

What would happen if we started looking for God’s presence in fire and clouds once more? How much do our relationships with God stand to gain from our actually seeing what may have been there all along? At the very least, we will benefit from the search alone, from our looking day and night. And at best, it is possible that if we look, we will see. And then, we will never see the same way again, for we ourselves will have changed.

Nachmanides on Exodus 40:42, cited in Carasik, The Commentator's Torah: Exodus, p. 332

So the Israelites had done all the work. All the work of constructing the Tabernacle. But the word used for 'work' here is not melakhah (as when work is prohibited on the Sabbath), but avodah, the word used for the 'service of God.' For that was why they made the Tabernacle, to follow the commandment 'You shall serve the Lord your God' (23:25); 'serve none but him' (Deut. 13:5).

Rabbi David Kasher, ParshaNut, p. 191-192, and page 200, Kindle edition

This scene feels somehow climactic and anti-climactic, all at once. On the one hand – there’s God! We did the impossible – we brought the very presence of God down to earth, and contained it in a physical space. Nothing could be more amazing. But on the other hand… Moses is stuck outside. The presence of God is so overwhelming, so filling, that there’s no room for anyone else in there. What was the point of inviting God down among us, if there is no way to actually encounter God? And yet, we know, from many other places in the Torah, that Moses does encounter God, and seems to exist in the same space. In fact, he even manages to squeeze his way into this very Tent of Meeting that at the moment seems so bursting full...Our separateness is just an illusion. Moses stands outside of the Tabernacle because he senses the presence of God and assumes that he is other than that presence. But in truth, Moses is a part of God – as we all are, as everything is. All it takes, then, for Moses to enter the Tabernacle, is to awaken to the Ultimate Reality, and to realize that he is not at all separate from It. And then he can just walk right in.

Midrash Tanhuma, Vayakhel 7, 2

(2) Has it not already been stated: Do I not fill heaven and the earth (Jer. 23:24)? R. Joshua of Sikhnin said in the name of R. Levi: This may be compared to a cave situated at the edge of the sea. Though the sea rushes forth and fills the cave, the sea lacks nothing. Similarly with the Holy One, blessed be He, may His name be blessed, for though it is written: And the glory of the Lord filled the Tabernacle (Exod. 40:34), nevertheless His glory is above the heaven and the earth (Ps. 148:13). You should not say that the Holy One, blessed be He, compressed His Shekhinah only into the Tabernacle. He likewise compressed His Shekhinah into the ark that Bezalel had made, as it is written: Behold, the ark of the covenant of the Lord of all the earth (Josh. 3:11). This indicates that the Holy One, blessed be He, was within it.

Carol Meyers, in CCAR & UJR, The Torah: A Women's Commentary, p. 1440-1, Kindle edition

38. journeys. Heb. masa . It is fitting that Exodus ends with this word; its verbal root (n-s-e) was used frequently in Genesis for the movements of the ancestors, including their descent to Egypt ( Genesis 46:1 ). The same root then appeared in Exodus to indicate the stages of travel of the Israelites from Egypt to Sinai ( 12:37 ; 13:20 ; 16:1 ; 17:1 ; and 19:2 ). It is also found frequently in Numbers, in reference to the wilderness wanderings (as in Numbers 10:12 ). Thus, the word “journeys” situates the entire Exodus narrative within the larger story of the Torah. Just as important, the concluding verse of Exodus proclaims that the Israelites will not be alone on their long and difficult journey to the Promised Land. Rather, they are to be guided night and day by the luminous cloud of God’s presence.