Parshat Pekudei

The Cost of the Mishkan

"All the gold that had been used for the work in all the work of the Holy the gold of the waving was twenty nine talents, seven hundred and thirty shekels, according to the holy shekel" (Shemot 38:24).

In one of favorite all time comments, Chief Rabbi Hertz estimates that the Mishkan cost £170,000 – today one would have trouble finding accommodation in any western capital with that sum.

The Sephorno points out the beauty of the Mishkan was diminished in relation to the First Temple, which was even further diminished by Herod's Temple.

Indeed, we know that chef wood used to make the Mishkan was acacia wood, while Solomon's Temple was crafted with Lebanon's finest cedar wood. Those who have visited the Negev desert, will note that the acacia tree is not an exceptionally fine tree. Nevertheless, that is what ancient Israel had available, so that as what they used.

Nonetheless, what the Mishkan lacked in wealth in splendor, it had spirituality and God's presence in abundance.

"For the cloud of the Lord was upon the Mishkan by day, and there was fire within it at night" (ibid 40:38). God's presence never left the Mishkan; His glory filled the Mishkan throughout.

This is in contradistinction to Solomon's Temple that fell into disrepair in Hezekiah's day and needed to be repaired and Herod's Temple that lacked the Aron HaKodesh (Holy Ark) and other important vessels.

Furthermore, while the Temples were both destroyed, the Mishkan never was.

What was it that made the Mishkan unique?

The answer lies in this week's parsha:

"These are the numbers of the Mishkan, the Mishkan of the Testimony, which were counted at Moses' command (ibid 38:21)

"they made …..as the Lord had commanded Moshe" (ibid 39:1 + a further 9 times).

"Now they brought the Mishkan to Moshe…Moses saw the entire work, and lo! they had done it-as the Lord had commanded, so had they done. So Moses blessed them" (ibid 33-43).

There was complete transparency in everything that Moshe did. All the gold, silver, metals and other items were accounted for. All the work was inspected and checked to see that it was done correctly and lo and behold, everything was done to the letter according to the word of God.
Moshe did not hide any of riches that were collected nor did he feel that he did not need to account to the people for all the resources they spent.

Moshe understood that he was dealing with public money. Therefore, he had a duty to ensure that all of it was used correctly, and that the workers had abused their position. He therefore, made an inventory of every item used.
Moshe understood that the Mishkan was not for his aggrandizement for his glory. Moshe recognized that the Mishkan wa for the glory of God. Abusing the glory it

Parshat Teruma

The Keruvim

The Keruvim (Cherubs) were two images that sat on the kapporet, the cover, on the Ark of the Covenant.

The Torah tells Moshe to: "The cherubim shall have their wings spread upwards, shielding the ark cover with their wings, with their faces toward one another" (Shemot 25:20).

Essentially, the keruvim faced each other with their wings held over their heads,

Surprisingly, when Shlomo built the Temple, he placed the keruvim slightly differently.

"He (Shlomo) set the cherubim within the inner house; and they stretched forth the wings of the cherubim, and the wing of the one touched the wall, and the wing of the other cherub touched the other wall; and their wings in the midst of the house touched one another" (I Melachim 6:27).

Shlomo's Keruvim did not face each other – they stood side by side. One wing of each keruv touched a wall, while the second touched the wing of the other. They, therefore looked out of the Holy of Holies.

What is the significance of this difference?

I have heard in the name of Rabbi Menachem Liebtag that this difference epitomizes the difference between the Mishkan and the Temple and symbolizes a change in the relationship of God and the Jewish people.

When Israel built the Mishkan, it was a young nation, discovering its identity and beginning to figure out its relationship with God. It was insecure and needed God's reassurance and guidance. Hence, the Keruvim looked at each other, like a newly wed married couple – they only had eyes for each other. With the Mishkan and this relationship with God, Israel became a "holy nation" (See Shemot 19:6).

However, Israel had a second mission; to become a "kingdom of priests" (ibid). Israel could only begin fulfilling that mission once it was secure in its own identity. At the time of Shlomo, Israel became an empire. It had no wars and no troubles with its neighbors. On the contrary, it began to develop a healthy relationship with its surrounding nations and trade flourished.

It was a kind of messianic era. It was time for Israel to stop looking inwards and to begin looking outwards. It was time for a Temple.

Symbolic of this new stage in Israel's development, the keruvim no longer needed to look at each other. They still need each other; indeed, they held hands. However, they no longer needed to look at each other – they needed to start looking out for others and to begin their destiny of being a "kingdom of priests".

Last year's Sedra Short on Parshat Teruma, entitled: "Living With God" appears at http://parshablog.blogspot.com/2007_02_01_archive.html.

Another Sedra Short on Parshat Teruma, entitled: "A Home for God" appears at http://parshablog.blogspot.com/2006_02_01_archive.html

Parshat Teruma

Living With God

In accepting the Torah, Israel agreed to be a "holy nation" (Shemot 19:6). Following their acceptance, came a long list of rules that would help them attain that holiness. The attainment of holiness would then prepare the ground for Israel "to build Me a sanctuary, so that I can live among them" (ibid 25:7).

With God living among us much can be achieved. As well as being victorious in battle, God promises that "there will be no bereaved or barren woman in your land; I will fill the number of your days" (ibid 23:26). With God living among us, we would feel no suffering, no lack of security and would live long and fulfilling lives.

However, with it, comes many dangers.

To begin with there are uncomfortable situations. If someone becomes impure, they must leave the city until their purity is restored. If a person sins, they can be inflicted with tsaraat and again, be forced to live outside of the camp. The slightest deviation from holiness is incompatible with God's presence.

When God first approached Moshe, "Moshe turned his face aside, for he was afraid of looking at God" (ibid 3:6), Yaakov was surprised that he had survived an encounter with a celestial being, "I saw a celestial being face to face, and my soul was saved" (Bereshit 32:30). So too were Gideon and Manoach, when they encountered an angel (See Shoftim 6:32-33 & 13:22).

Indeed, after Israel's apostasy with the Golden Calf, God said that it would be best if He did not live among the people: "I will send an angel before you, and I will drive out the Canaanites…because I will not go up in your midst since you are a stiff necked people, lest I destroy you on the way (Shemot 33:2).

God says that He does not want to depart from Israel, but if He does not, He will end up destroying them, because Israel is stiff necked, and will surely sin again. It would better if He kept a distance from Israel and sent an intermediary in His place.

Israel mourned that fact and it seemed that God relented for the Mishkan was built and God's presence did reside among Israel. However, it came at a price.

The first to suffer were Nadav and Avihu, two of Aharon's sons, "fire came out and consumed them" (VaYikra 10:2). Others soon followed, the Mitonenim (Bemidbar 11:1), the 250 followers of Korach (ibid 16:35), the rebels that came in their wake (ibid 17:11) and the apostates of Baal Peor (ibid 25:9).

Incidents continued in the Land of Israel. First the Philistines suffered when they captured the Ark of the Covenant, and then the people of Bet Shemesh, when it was returned (see I Shmuel Ch. 6). Indeed, even David's first attempt to bring it to Jerusalem was accompanied with death (II Shmuel 6:6).

Jews pray regularly for God's house to be rebuilt in Jerusalem. However, before we do that, we must first ensure that we are ready. Otherwise, the consequences will be fatal.

Last years' Sedra Short on Parshat Teruma, entitled: "A Home for God " appears at http://parshablog.blogspot.com/2006_02_01_archive.html.