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Rabbi L. Scheinbaum
In 5760, Pekudei

“These are the reckonings of the Mishkan.” (38:21)

The accounting of how the various donated materials were used for the Mishkan takes up a significant place in our parsha. Every detail, every amount, is reckoned and accounted for. Horav Moshe Feinstein, z.l., feels that the concept of a reckoning applies equally to every aspect of our lives at every moment of our existence. Just as the artisans were to account for their use of every ounce of material in their possession, so, too, must we be able to give an accounting for the wonderful “materials” and bounty that Hashem has given us. If we think about it, this…

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Home -> Pekudei -> 5760

Rabbi L. Scheinbaum
In 5760, Pekudei

“Betzalel… made/did all that Hashem commanded Moshe.” (38:22)

Rashi cites an interesting dialogue that took place between Moshe Rabbeinu and Betzalel. Moshe had instructed Betzalel to fashion the Aron Ha’kodesh and then make the Mishkan. Betzalel questioned the sequence, “Should one first make the furniture and then construct the edifice which will contain them?” Moshe responded, “Your name, Betzalel, means b’tzel Keil, in the shadow of G-d. Surely, you must have been standing in the shadow of G-d, for that is what Hashem commanded me.” The commentators perceive Moshe’s response to mean that Betzalel grasped Hashem’s command accurately. This would imply that Moshe Rabbeinu who was surely greater…

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Home -> Pekudei -> 5760

Rabbi L. Scheinbaum
In 5760, Pekudei

“Moshe did according to everything that Hashem commanded him.” (40:16)

Throughout the parsha, we note how Moshe Rabbeinu acted in accordance with Hashem’s command – es Moshe; “to Moshe” (i.e., 39:1,5,7,21,26; 40:19,21,23,25,27). Should it not have said oso; “to him,” rather than “to Moshe” as the Torah expresses here? Are they not one and the same? Horav Elchanan Wasserman, z.l., was wont to say that Moshe did not attribute any significance to himself in regard to his position as Moshe, the quintessential leader of the Jewish People. There was Moshe – the man, and Moshe – the leader: two different people. It is as if Moshe, the man, was standing…

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Home -> Pekudei -> 5760

Rabbi L. Scheinbaum
In 5760, Pekudei

“For the cloud of Hashem would be on the Mishkan by day, and fire would be on it at night…throughout their journeys.” (40:38)

A Torah scholar whose life is Torah is a microcosm of the Mishkan. He is a living embodiment of the Mishkan, as Chazal say, “The Shechinah resides within each person who is worthy of being a repository for it.” Horav Yehudah Tzedaka comments that the Mishkan had two attributes: fire and cloud. Likewise, the Torah scholar should possess these two attributes. Cloud is an allusion to tznius, modesty. He should always be modest, unpretentious, “covered,” as if by a cloud. However, when the honor of Torah is at stake, he must act as a fire, with passion and zeal, not…

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Home -> Pekudei -> 5759

Rabbi L. Scheinbaum
In 5759, Pekudei

These are the reckonings of the Mishkan, the Mishkan of testimony. (38:21)

The Midrash relates that Hashem told Klal Yisrael, “When you made the eigel ha’zahav, Golden Calf, you angered Me by saying,  ‘Eilah elohecha Yisrael,’  ‘This is your god, Yisrael.’  Now that you made the Mishkan using the words, ‘Eilah pikudei HaMishkan,’ ‘These are the reckonings of the Mishkan,’ I have reconciled with you.” We must endeavor to understand the significance of the word, “eilah,” particularly its role in the sin of the Golden Calf and its role in the reconciliation vis a vis the Mishkan.  It seems that the primary sin of the eigal was the proclamation of,  “This is…

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Home -> Pekudei -> 5759

Rabbi L. Scheinbaum
In 5759, Pekudei

And they made the holy vestments for Aharon, as Hashem had commanded Moshe. (39:1)

Aharon HaKohen demonstrates the paradigm of love for a fellow Jew.  He was the “oheiv shalom,v’rodeif shalom;” loved peace and pursued peace.  He sought to maintain relationships between Jews and between husband and wife.  He set the standard for all of us to emulate.   In our quest to follow in Aharon Hakohen’s noble example, we might over-zealously  tend  to ignore some basic precepts of the Torah.  We might bend the rules in order to promote harmony among our fellow men.  We might resort to employing unconventional methods for creating a more positive relationship between husband and wife – methods that…

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Home -> Pekudei -> 5758

Moshe Marcovich
In 5758, Pekudei

These are the reckonings of the Mishkan, the Mishkan of Testimony, which were reckoned at Moshe’s behest. (38:21)

Sforno cites various differences that distinguished the Mishkan from its two successors, the Batei Mikdash.  He posits that  these differences ensured the Mishkan’s eternal viability, providing that it would never  fall into the hands of enemies and be destroyed.  First, the Mishkan contained the two Luchos:  Second, it was initiated through Moshe Rabbeinu; Third, the avodah, service,  was carried out through Isamar Hakohen and the Leviim.  Fourth, the fact that Betzalel was the architect and builder of the Mishkan helped to guarantee its everlasting nature.  Indeed, all those who occupied themselves with the building of the Mishkan were men of…

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Home -> Pekudei -> 5757

Rabbi L. Scheinbaum
In 5757, Pekudei

Betzalel the son of Uri, the son of Chur…did all that Hashem commanded Moshe. (38:22)

Chazal attribute Betzalel’s name to his superior wisdom. They relate that when Hashem told Moshe to oversee the construction of the Mishkan and its vessels, Moshe conveyed the message to Betzalel so that the sequence was: first the vessels and then the Mishkan. Betzalel questioned this order, remarking, “The minhag ha’olam, usual custom, is to build a house and then afterwards bring the furniture into it. You, however, are telling me to first make the vessels. Where will I put them in the interim until the Mishkan is built? Perhaps Hashem told you to construct the Mishkan first and then…

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Home -> Pekudei -> 5757

Rabbi L. Scheinbaum
In 5757, Pekudei

He put the Shulchan in the Ohel Moed on the north side of the Mishkan…He placed the Menorah in the Ohel Moed…on the south side of the Mishkan. (40:22,24)

In the Talmud Bava Basra 25b Chazal say, “He who desires to become wise shall go south; He who desires to become wealthy shall go north. The placement of the Shulchan in the north and the Menorah in the south supports this idea. The Shulchan symbolized material wealth, since it was the medium through which the blessing of nourishment flowed to the world. The Menorah represented Torah wisdom, which is compared to light. The wisdom of the Torah illuminates the path of life before a person and guides him along the way. Consequently, the Menorah was placed on the right…

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Home -> Pekudei -> 5757

Rabbi L. Scheinbaum
In 5757, Pekudei

Moshe could not enter the Ohel Moed, for the cloud rested upon it. (40:35)

The Midrash explains that Moshe was not afraid to enter through the cloud. Indeed, we find in Parashas Mishpatim 24:18 that the cloud split open and permitted Moshe to walk through as if the path had been paved for him. Rather, the meaning of “v’lo yachol,” “Moshe could not enter,” is that Moshe gave reverence to the Shechinah and did not enter until Hashem called him. We may question the Torah’s use of the phrase, “v’lo Yachol” “He could not.” If Moshe’s reluctance to enter was due to his remarkable derech eretz, respect for the Al-mighty, the Torah should have…

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