Excerpts and Questions: Through the middah of kedusha קדושהholiness, we will examine the connection between Am Yisrael and Shabbat
Quick Summary
The commandment to keep Shabbat is repeated: no work is to be done on that day
Moses asks the Israelites to donate gifts of gold, silver, copper, precious stones, fine linen, wool, wood, oil, spices...all to be used for the mishkan.
Moses appoints Bezalel and Oholiab, skilled craftsmen, to oversee the construction of the mishkan
They report that the people are giving more gifts than are needed
Moses tells the people to halt the giving of offerings
Under the direction of Bezalel and Oholiab, they work on all the elements needed for the mishkan: cloths, planks, curtains, lampstands, screens, altars and garments for the Kohanim.
וַיַּקְהֵ֣ל מֹשֶׁ֗ה אֶֽת־כׇּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לַעֲשֹׂ֥ת אֹתָֽם׃
Moses then convoked the whole Israelite community and said to them:These are the things that יהוה has commanded you to do:
(ב) שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י יִהְיֶ֨ה לָכֶ֥ם קֹ֛דֶשׁ שַׁבַּ֥ת שַׁבָּת֖וֹן לַיהֹוָ֑ה כׇּל־הָעֹשֶׂ֥ה ב֛וֹ מְלָאכָ֖ה יוּמָֽת׃
(2) On six days work may be done, but on the seventh day you shall have a sabbath of complete rest, holy to יהוה; whoever does any work on it shall be put to death [shall die].
The Torah repeats the commandment not to work on Shabbat twelve times.
(ג) וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכׇּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת׃ {פ}
(3) And God blessed the seventh day and declared it holy—having ceased on it from all the work of creation that God had done.
וְשָׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹרֹתָ֖ם בְּרִ֥ית עוֹלָֽם׃ בֵּינִ֗י וּבֵין֙ בְּנֵ֣י יִשְׂרָאֵ֔ל א֥וֹת הִ֖וא לְעֹלָ֑ם כִּי־שֵׁ֣שֶׁת יָמִ֗ים עָשָׂ֤ה יְהֹוָה֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וּבַיּוֹם֙ הַשְּׁבִיעִ֔י שָׁבַ֖ת וַיִּנָּפַֽשׁ׃ {ס}
The Israelite people shall keep the sabbath, observing the sabbath throughout the ages as a covenant for all time: it shall be a sign for all time [an eternal covenant] between Me and the people of Israel. For in six days יהוה made heaven and earth, and on the seventh day [God] ceased from work and was refreshed.
שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י יִהְיֶ֨ה לָכֶ֥ם קֹ֛דֶשׁ שַׁבַּ֥ת שַׁבָּת֖וֹן לַיהֹוָ֑ה כׇּל־הָעֹשֶׂ֥ה ב֛וֹ מְלָאכָ֖ה יוּמָֽת׃ לֹא־תְבַעֲר֣וּ אֵ֔שׁ בְּכֹ֖ל מֹשְׁבֹֽתֵיכֶ֑ם בְּי֖וֹם הַשַּׁבָּֽת׃ {פ}
On six days work may be done, but on the seventh day you shall have a sabbath of complete rest, holy to יהוה; whoever does any work on it shall be put to death. You shall kindle no fire throughout your settlements on the sabbath day.
דַּבֵּ֞ר אֶל־כׇּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל וְאָמַרְתָּ֥ אֲלֵהֶ֖ם קְדֹשִׁ֣ים תִּהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽם׃
Speak to the whole Israelite community and say to them: You shall be holy, for I, your God יהוה, am holy.
The Torah contains no one definition for work. The categories of work are derived from this parsha, Vayakhel and its description of the work necessary for the building of the mishkan. Rabbi Judah HaNasi, editor of the Mishnah, compiled the categories of work.
(ב) אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אֶחָת. הַזּוֹרֵעַ. וְהַחוֹרֵשׁ. וְהַקּוֹצֵר. וְהַמְעַמֵּר. הַדָּשׁ. וְהַזּוֹרֶה. הַבּוֹרֵר. הַטּוֹחֵן. וְהַמְרַקֵּד. וְהַלָּשׁ. וְהָאוֹפֶה. הַגּוֹזֵז אֶת הַצֶּמֶר. הַמְלַבְּנוֹ. וְהַמְנַפְּצוֹ. וְהַצּוֹבְעוֹ. וְהַטּוֹוֶה. וְהַמֵּסֵךְ. וְהָעוֹשֶׂה שְׁנֵי בָתֵּי נִירִין. וְהָאוֹרֵג שְׁנֵי חוּטִין. וְהַפּוֹצֵעַ שְׁנֵי חוּטִין. הַקּוֹשֵׁר. וְהַמַּתִּיר. וְהַתּוֹפֵר שְׁתֵּי תְפִירוֹת. הַקּוֹרֵעַ עַל מְנָת לִתְפֹּר שְׁתֵּי תְפִירוֹת. הַצָּד צְבִי. הַשּׁוֹחֲטוֹ. וְהַמַּפְשִׁיטוֹ. הַמּוֹלְחוֹ, וְהַמְעַבֵּד אֶת עוֹרוֹ. וְהַמּוֹחֲקוֹ. וְהַמְחַתְּכוֹ. הַכּוֹתֵב שְׁתֵּי אוֹתִיּוֹת. וְהַמּוֹחֵק עַל מְנָת לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת. הַבּוֹנֶה. וְהַסּוֹתֵר. הַמְכַבֶּה. וְהַמַּבְעִיר. הַמַּכֶּה בַפַּטִּישׁ. הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת. הֲרֵי אֵלּוּ אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אֶחָת:
(2) This fundamental mishna enumerates those who perform the primary categories of labor prohibited on Shabbat, which number forty-less-one. They are grouped in accordance with their function: One who sows, and one who plows, and one who reaps, and one who gathers sheaves into a pile, and one who threshes, removing the kernel from the husk, and one who winnows threshed grain in the wind, and one who selects the inedible waste from the edible, and one who grinds, and one who sifts the flour in a sieve, and one who kneads dough, and one who bakes. Additional primary categories of prohibited labor are the following: One who shears wool, and one who whitens it, and one who combs the fleece and straightens it, and one who dyes it, and one who spins the wool, and one who stretches the threads of the warp in the loom, and one who constructs two meshes, tying the threads of the warp to the base of the loom, and one who weaves two threads, and one who severs two threads for constructive purposes, and one who ties a knot, and one who unties a knot, and one who sews two stitches with a needle, as well as one who tears a fabric in order to sew two stitches. One who traps a deer, or any living creature, and one who slaughters it, and one who flays it, and one who salts its hide, a step in the tanning process, and one who tans its hide, and one who smooths it, removing hairs and veins, and one who cuts it into measured parts. One who writes two letters and one who erases in order to write two letters. One who builds a structure, and one who dismantles it, one who extinguishes a fire, and one who kindles a fire. One who strikes a blow with a hammer to complete the production process of a vessel (Rabbeinu Ḥananel), and one who carries out an object from domain to domain. All these are primary categories of labor, and they number forty-less-one.
Genuine holiness is the altruistic striving for good for its own sake, not out of self-interest.
Rav Kook, Ein Eyah vol. I, p. 104
The concept of Holiness is that a person be so deeply and constantly attached to God so that every action is connected to Him, until the person elevates everything physical… until every action, even the most lowly and physical will be as sacrifices and Divine service… The Shechina (Divine Presence) rests on such an individual just like it rested in the mikdash (Tabernacle).
Rabbi Moshe Chaim Luzzatto, Mesillat Yesharim, Path of the Just, ch. 26
The Almighty’s presence does not rest where there is sadness, only where there is joy in fulfilling the commandments. Talmud Shabbat 30b
"Shabbat is a sanctuary in time"
The meaning of the Sabbath is to celebrate time rather than space. Six days a week we live under the tyranny of things of space; on the Sabbath we try to become attuned to holiness in time. It is a day on which we are called upon to share in what is eternal in time, to turn from the results of creation to the mystery of creation, from the world of creation to the creation of the world."--Rabbi Abraham Joshua Heschel, The Sabbath: Its Meaning for Modern Man
וביום השביעי יהיה לכם קדש שבת שבתון. לא מצינו שהזהיר משה על השבת בכאן כמו שנצטווה בפרשה של מעלה שיאמר להם ושמרתם את השבת אך את שבתותי תשמורו, ע"כ נראה לי שנרמז לנו בכאן שאין לגלות ענינים נסתרים בהמון ולכן הזכיר למעלה אך את שבתותי תשמרו שהם רמז לזכור ושמור, ואמר ושמרתם את השבת ולא אמר את יום השבת לפי שהוא בשבת העליונה וכן ושמרו בני ישראל את השבת לעשות את השבת כמו שרמזתי שם וענינים נסתרים אלה הנכללין במצות שבת נצטוה משה מפי הקב"ה לגלותם ליחידי ישראל ולכך הזכיר שם דבר אל בני ישראל שיודיע להם ענין השבת בנגלה ובנסתר, אבל כאן משה ידבר בהמון לכל עדת בני ישראל האנשים והנשים, ועל כן לא הזכיר מרמזי השבת העליונה ומן הנסתר שבה דבר ולא רצה לדבר להם כי אם בפשט המצוה בנגלה שבת בלבד ובדרך קצרה, והנה משה פתח לנו פתח מתוך דבריו להעלים סתרי התורה. ועוד ראיה ממה שדרשו במסכת מגילה על אונקלוס כשתרגם החומש יצאה בת קול ואמרה מי הוא שגלה סתרי לבני אדם, ואם בתרגום החומש כך ק"ו למי שמרחיב באור יותר בסתרי התורה בפני ההמון שהוא נקרא מגלה סתרים ורכיל מגלה סוד.
וביום השביעי יהיה לכם קודש שבת שבתון, “and the seventh day shall be holy for you, a day of complete rest.” In this passage Moses does not warn the people that they are to observe the Sabbath, i.e. ושמרתם את השבת “you shall observe the Sabbath” (Exodus 31,14 or 31,13).
It appears therefore that we derive from here that the mystical dimension of the Sabbath is not to be revealed to the masses. When the Torah used the expression ושמרתם את השבת instead of ושמרתם את יום השבת, this is an indication that in chapter 31 the Torah addressed itself to the philosophical and hidden meanings of the Sabbath. Seeing that in our paragraph Moses spoke to all the people, including women and children, this was not the time and place to reveal hidden meanings of the Sabbath. In 31,13, on the other hand, G’d had instructed Moses with the words דבר אל בני ישראל, “speak to the Children of Israel,” implying that he should reveal to them both the obvious as well as the hidden meanings of the Sabbath legislation. The manner in which the Torah phrases what went on here is a hint to us not to reveal hidden meanings of the Torah to people who are not on the spiritual level enabling them to appreciate such meanings.
There is another proof for what we just said from the Talmud in Megillah 3. The Talmud says that when Onkelos was engaged in translating the Torah, a heavenly voice was heard to exclaim: “who is this who reveals the hidden dimensions of the Torah?” If restrictions are in place when one merely translates the written text of the Torah, how much more so must one be careful not to reveal the mystical dimensions of the Torah which have not been spelled out for all to see in the text to people not on the appropriate spiritual level? Anyone who becomes guilty of violating this principle is known as a מגלה סתרים, someone revealing mysteries. Only slanderers do something like that (Proverbs 11,13).
ששת ימים יעשה מלאכה, during the six days of the week which correspond to the days when G’d created the universe you can busy yourselves with working on the construction of the Tabernacle. There is no good reason why this project should override the commandments governing the Sabbath. The only time a commandment overrides such commandments is when the Torah linked the commandment which would override it to a specific time frame, such as the circumcision of a baby on the eighth day after its birth, or the type of sacrificial service in the Tabernacle of which the Torah said that it must be performed every day i.e. including on the Sabbath. Any other commandment that is capable of being performed on a day other than the Sabbath does not override the Sabbath.
B. Judith Shulevitz, Bring Back the Sabbath, NY Times, March 2, 2003:
The story told by the Sabbath is that of creation: we rest because God rested on the seventh day. What leads from God to humankind is the notion of imitatio Dei: the imitation of God. In other words, we rest in order to honor the divine in us, to remind ourselves that there is more to us than just what we do during the week.
The Sabbath provides two things essential to anyone who wishes to lift himself out of the banality of mercantile culture: time to contemplate, and distance from everyday demands. The Sabbath is to the week what the line break is to poetic language. It is the silence that forces you to return to what came before to find its meaning.
What was Creation’s climactic culmination? The act of stopping. Why should God have considered it so important to stop? Rabbi Elijah of Vilna put it this way: God stopped to show us that what we create becomes meaningful to us only once we stop creating it and start to think about why we did so. The implication is clear. We could let the world wind us up and set us to marching, like mechanical dolls that go and go until they fall over, because they don’t have a mechanism that allows them to pause. But that would make us less than human. We have to remember to stop because we have to stop to remember.
כָּל־אִ֣ישׁ וְאִשָּׁ֗ה אֲשֶׁ֨ר נָדַ֣ב לִבָּם֮ אֹתָם֒ לְהָבִיא֙ לְכָל־הַמְּלָאכָ֔ה אֲשֶׁ֨ר צִוָּ֧ה יהוה לַעֲשׂ֖וֹת בְּיַד־מֹשֶׁ֑ה הֵבִ֧יאוּ בְנֵי־יִשְׂרָאֵ֛ל נְדָבָ֖ה לַיהוה׃ (פ)
Thus the Israelites, all the men and women whose hearts moved them to bring anything for the work that the LORD, through Moses, had commanded to be done, brought it as a freewill offering to the LORD.
"Thinking Shabbat" Rabbi Lawrence Kusher in A Shabbat Reader p 199-201
We need a way to describe liberal Jews who are serious about Shabbat. Shomer Shabbat, Keeper of Shabbat, based as it is on the language of the actual commandment in Deuteronomy, could be ideal. Unfortunately it has been appropriated and defined, meticulously and oppressively, by someone else. So we return to the text of the Fourth Commandment and realize that it is said twice, once in Deuteronomy and again in Exodus. In Deuteronomy (5:11) we are told "Shamor," keep the Sabbath. But in Exodus (2;7) the verb is different: we are told "Zachor," remember the Sabbath. Perhaps it is for us to create a new standard of Shabbat behavior called "Zachor Shabbat." One who is "Zocher Shabbat" would remember throughout the day's duration that it was Shabbat. (Not so easy as it first sounds.) We say to one another, Do anything you want--as long as you will remember that it is Shabbat, amd that will insure that whatever you do will be lichvod ha-Shabbat, for the honor of the Shabbat.
Pressure Release (Rabbi Reuven Hammer, The Torah Revolution)
Although the Sabbath originated in a simple, rural society, it has perhaps even more relevance in today's highly technological and highly pressured culture. For most of us, especially city dwellers, hard physical labor is not the problem, but enslavement to possessions, to the pursuit of material ends, and to the pressures of business and competition are obstacles indeed. We have tremendous need to withdraw from the everyday, to stop the drive toward acquisitiveness, to disengage from technology and reengage with people and with ourselves...."The Sabbath is the day on which we learn the art of surpassing civilization."
Strange as it may be, this ancient institution, which began as a way of freeing human beings from the tyranny of labor, is ideally suited to meet the needs of modern times as well. We have the need "to be refreshed." The word for this in Hebrew, va'yinafash, stems from the Hebrew nefesh - "life" or"soul." To give ourselves more life, a reinvigorated soul, is the goal of the Sabbath. No wonder the rabbis call the Sabbath "a taste of the world to come." (pp. 185-186)
Before each Shabbat or festival, I also place my observance in God’s hands, asking that it all be as He would wish. I can then celebrate it without worrying that I am perhaps not doing something properly. I am completely reliant on God, and everything is in His hands.
Sichot HaRan: Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973
וַיָּבֹ֥אוּ הָאֲנָשִׁ֖ים עַל־הַנָּשִׁ֑ים כֹּ֣ל ׀ נְדִ֣יב לֵ֗ב הֵ֠בִיאוּ חָ֣ח וָנֶ֜זֶם וְטַבַּ֤עַת וְכוּמָז֙ כָּל־כְּלִ֣י זָהָ֔ב וְכָל־אִ֕ישׁ אֲשֶׁ֥ר הֵנִ֛יף תְּנוּפַ֥ת זָהָ֖ב לַיהוה׃
Men and women, all whose hearts moved them, all who would make an elevation offering of gold to the LORD, came bringing brooches, earrings, rings, and pendants—gold objects of all kinds.
וַיֹּאמְרוּ֙ אֶל־מֹשֶׁ֣ה לֵּאמֹ֔ר מַרְבִּ֥ים הָעָ֖ם לְהָבִ֑יא מִדֵּ֤י הָֽעֲבֹדָה֙ לַמְּלָאכָ֔ה אֲשֶׁר־צִוָּ֥ה יהוה לַעֲשֹׂ֥ת אֹתָֽהּ׃ וַיְצַ֣ו מֹשֶׁ֗ה וַיַּעֲבִ֨ירוּ ק֥וֹל בַּֽמַּחֲנֶה֮ לֵאמֹר֒ אִ֣ישׁ וְאִשָּׁ֗ה אַל־יַעֲשׂוּ־ע֛וֹד מְלָאכָ֖ה לִתְרוּמַ֣ת הַקֹּ֑דֶשׁ וַיִּכָּלֵ֥א הָעָ֖ם מֵהָבִֽיא׃ וְהַמְּלָאכָ֗ה הָיְתָ֥ה דַיָּ֛ם לְכָל־הַמְּלָאכָ֖ה לַעֲשׂ֣וֹת אֹתָ֑הּ וְהוֹתֵֽר׃ (ס)
and said to Moses, “The people are bringing more than is needed for the tasks entailed in the work that the LORD has commanded to be done.” Moses thereupon had this proclamation made throughout the camp: “Let no man or woman make further effort toward gifts for the sanctuary!” So the people stopped bringing: their efforts had been more than enough for all the tasks to be done.
(א) אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדֻת. עֵדוּת לְכָל בָּאֵי הָעוֹלָם, שֶׁנִּמְחַל לָהֶם עַל מַעֲשֵׂה הָעֵגֶל. לְמָה הַדָּבָר דּוֹמֶה, לְמֶלֶךְ שֶׁנָּשָׂא אִשָּׁה וְהָיָה מְחַבְּבָהּ. כָּעַס עָלֶיהָ וְהָלַךְ לוֹ. הָיוּ שְׁכֵנוֹתֶיהָ אוֹמְרוֹת, שׁוּב בַּעְלִיךְ אֵינוֹ חוֹזֵר לָךְ. לְיָמִים בָּא וְנִכְנַס, עָמַד בַּפַּלְטְרִין וְאָכַל וְשָׁתָה עִמָּהּ. וַעֲדַיִן שְׁכֵנוֹתֶיהָ לֹא הָיוּ מַאֲמִינוֹת שֶׁנִּתְרַצָּה לָהּ. וּמִתּוֹךְ כָּךְ, רָאוּ רֵיחַ בְּשָׂמִים עוֹלֶה מִן הַבַּיִת, יָדְעוּ הַכֹּל שֶׁנִּתְרַצָּה לָהּ. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא חִבֵּב אֶת יִשְׂרָאֵל וְנָתַן לָהֶם אֶת הַתּוֹרָה, וְקָרָא אוֹתָם מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ. לְאַחַר אַרְבָּעִים יוֹם סָרְחוּ. אָמְרוּ הַגּוֹיִם, שׁוּב אֵינוֹ חוֹזֵר עֲלֵיהֶם. עָמַד מֹשֶׁה וּבִקֵּשׁ רַחֲמִים, וְאָמַר לוֹ: סָלַחְתִּי כִּדְבָרֶךָ (במדבר יד, כ). אָמַר מֹשֶׁה, מִי מוֹדִיעַ לָאֻמּוֹת. אָמַר לוֹ: וְעָשׂוּ לִי מִקְדָּשׁ. כֵּיוָן שֶׁרָאוּ אֻמּוֹת הָעוֹלַם הָרֵיחַ שֶׁל קְטֹרֶת מְתַמֵּר וְעוֹלֶה מִתּוֹךְ הַמִּשְׁכָּן, יָדְעוּ שֶׁנִּתְרַצָּה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא.
(ב) אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן, וּכְתִיב אֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל (שמות א, א) בֹּא וּרְאֵה כַּמָּה חִבֵּב הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַמִּשְׁכָּן, שֶׁהִנִּיחַ אֶת הָעֶלְיוֹנִים וְשָׁכַן בְּתּוֹךְ הַמִּשְׁכָּן. אָמַר רַבִּי שִׁמְעוֹן, עִקַּר שְׁכִינָה בַּתַּחְתּוֹנִים הָיְתָה, שֶׁנֶּאֱמַר: וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן (בראשית ג, ח). בָּא אָדָם וְחָטָא, נִסְתַּלְּקָה מִן הָאָרֶץ לַשָּׁמָיִם. עָמַד קַיִן וְהָרַג אֶת אָחִיו, נִסְתַּלְּקָה מִן הָרָקִיעַ הָרִאשׁוֹן לַשֵּׁנִי. עָמַד דּוֹר אֱנוֹשׁ וְהִכְעִיס לְפָנָיו, נִסְתַּלְּקָה מִן הַשֵּׁנִי לַשְּׁלִישִׁי. עָמַד דּוֹר הַמַּבּוּל וְהִשְׁחִית דַּרְכּוֹ, נִסְתַלְּקָה מִן הַשְּׁלִישִׁי לָרְבִיעִי. דּוֹר הַפְּלָגָה נִתְגָּאָה, נִסְתַּלְּקָה מִן רְבִיעִי לַחֲמִישִׁי. סְדוֹמִיִּים קִלְקְלוּ, נִסְתַּלְּקָה מִן הַחֲמִישִׁי לַשִּׁשִּׁי. עָמְדוּ אַמְרָפֶל וַחֲבֵרָיו, נִסְתַּלְּקָה מִן שִׁשִּׁי לַשְּׁבִיעִי. עָמַד אַבְרָהָם וְסִגֵּל מַעֲשִׂים טוֹבִים, נִמְשְׁכָה הַשְּׁכִינָה מִן שְׁבִיעִי לַשִּׁשִּׁי. יִצְחָק מְשָׁכָהּ מִן שִּׁשִּׁי לַחֲמִישִׁי. יַעֲקֹב, מִן חֲמִישִׁי לָרְבִיעִי. לֵוִי בְּנוֹ, מִן רְבִיעִי לַשְּׁלִישִׁי. קְהָת בֶּן לֵוִי, מִן שְׁלִישִׁי לַשֵּׁנִי. עַמְרָם, מִן שֵׁנִי לָרִאשׁוֹן. מֹשֶׁה, בְּיוֹם שֶׁהוּקַם הַמִּשְׁכָּן, וּכְבוֹד ה' מָלֵא אֶת הַמִּשְׁכָּן. זֶהוּ שֶׁאָמַר הַכָּתוּב כִּי יְשָׁרִים יִשְׁכְּנוּ אָרֶץ (משלי ב, כא), יַשְׁכִּינוּ הַשְּׁכִינָה בָּאָרֶץ.
(1) These are the accounts of the tabernacle, even the tabernacle of the testimony (Exod. 38:21). The Tabernacle bears testimony to the entire world that He forgave them for the episode of the golden calf. This may be likened to a king who marries a woman he loves dearly. After some time he becomes angry with her and leaves her. Her neighbors ridicule her, saying: “Repent or your husband will not return to you.” After some time he returned to her palace and ate and drank with her. Still her neighbors were not convinced that the king had become reconciled with her. However, after they experienced the fragrance of spices ascending from the house, all of them realized that he had become reconciled with her. Similarly the Holy One, blessed be He, loved Israel and gave them the Torah and called then a holy nation: A kingdom of priests and a holy nation (Exod. 19:6). But when they sinned after forty days, the nations exclaimed: “He will not return to them.” Moses arose then and pleaded for mercy in their behalf. And He replied: I have pardoned according to thy word (Num. 14:20). Moses asked: Who will make it known to the nations? And He replied to him: Let them make Me a Sanctuary. When the nations smelled the fragrance of the smoke as it ascended from the midst of the Sanctuary, they knew that the Holy One, blessed be He, had become reconciled with them.