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Home -> Pekudei -> 5774

וירא משה את כל המלאכה והנה עשו אתה כאשר צוה ד' כן עשו

Rabbi L. Scheinbaum
In 5774, Pekudei

Moshe saw the entire work, and behold! They had accomplished it; as G-d had commanded, so they had done. (39:43)

The term eved Hashem, servant of Hashem, is one which is not to be taken lightly. Indeed, this is the appellation by which our quintessential leader and Rebbe of all Klal Yisrael is identified: Moshe, eved Hashem. What is the meaning of this unique term? In his commentary to the above pasuk, Horav S. R. Hirsch, zl, writes, “Moshe inspected all of the work that had been completed, and he observed that the work bore two distinct characteristics, two hallmarks which stood out above the various other attributes. First, Asu osah, “It was they who had done it.” Every aspect…

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Home -> Pekudei -> 5774

וירא משה את כל המלאכה והנה עשו אתה כאשר צוה ד' כן עשו ויברך אתם משה

Rabbi L. Scheinbaum
In 5774, Pekudei

Moshe saw the entire work, and behold! They had done it as Hashem had commanded, so had they done, and Moshe blessed them. (39:43)

The construction of the Mishkan was concluded: its various vessels and utensils were completed; the Bigdei Kodesh, Holy (Priestly) Vestments, were finished. They now brought it all before Moshe Rabbeinu to seek his blessing. Everything had been executed according to the precise instruction that he had given them. Moshe was impressed, and he gave them his blessing. He said, “Yehi ratzon, May it be the will of Hashem, that the Shechinah rest upon the work of your hands.” One might think that he has achieved success, but, without the blessing, Shechinah b’maasei yedeichem, “The Divine Presence resting on the work…

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Home -> Pekudei -> 5773

אלה פקודי המשכן משכן העדות

Rabbi L. Scheinbaum
In 5773, Pekudei

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

Rashi notes the juxtaposition of Mishkan/Mishkan, which he explains refers to the two Temples which were taken from us. In a play on words, the word Mishkan is pronounced Mashkon, which is a pledge, collateral, security. This suggests that the two Temples/Mishkanos were taken as collateral for Klal Yisrael’s sins. At the time in which we will sincerely repent, they will be returned to their former glory. It seems strange that the destruction of the Batei Mikdash is alluded to specifically at the juncture that the Torah addresses the completion of the Mishkan’s construction. Surely, there could be another, more…

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Home -> Pekudei -> 5773

ויקם את החצר סביב למשכן ולמזבח... ויכל משה את המלאכה ויכס הענן את אהל מועד וכבוד ד' מלא את המשכן

Rabbi L. Scheinbaum
In 5773, Pekudei

He erected up the courtyard all around the Mishkan and the Mizbayach… And Moshe completed the work. The cloud covered the Ohel Moed, and the glory of Hashem filled the Mishkan. (40:33, 34)

Ramban addresses the reason Sefer Shemos concludes with the subject of the Mishkan, when, in fact, it is addressed earlier in Parshios Terumah and Tetzaveh. He explains that Sefer Shemos is referred to as the Sefer HaGeulah, Book of Redemption. It is the book that relates how Hashem came to His close nation and redeemed them from the pain and misery of the Egyptian bondage. Although they were no longer under the thumbscrews of their Egyptian masters, they were still in exile, in the sense that, until they would return to their place and come back to the level of…

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Home -> Pekudei -> 5773

ויכס הענן את אהל מועד וכבוד ד' מלא את המשכן... כי ענן ד' על המשכן יומם ואש תהיה לילה בו לעיני כל בית ישראל

Rabbi L. Scheinbaum
In 5773, Pekudei

The cloud covered the Ohel Moed , and the glory of Hashem filled the Mishkan…For the cloud of Hashem would be on the Mishkan by day, and the fire would be on it at night, before the eyes of all the House of Yisrael. (40:34,38)

The Mishkan served a unique function. As the Sanctuary in the wilderness and the forerunner of the Bais HaMikdash, it served as the focal point of Jewish life in the wilderness and, later, in the Promised Land. The Mishkan announced to the world that Hashem had forgiven Klal Yisrael for their participation in the sin of the Golden Calf. It declared that His Divine Presence rested among us. It was the spiritual, inspirational hub around which the life of the Jew was bound up. It was the place where the Divine Service was carried out, and it was a tent…

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Home -> Pekudei -> 5772

Rabbi L. Scheinbaum
In 5772, 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 -> 5772

Rabbi L. Scheinbaum
In 5772, 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 -> 5772

Rabbi L. Scheinbaum
In 5772, 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 -> 5772

Rabbi L. Scheinbaum
In 5772, 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 -> 5771

Rabbi L. Scheinbaum
In 5771, Pekudei

These are the reckonings of the Mishkan… which were reckoned at Moshe’s bidding. (38:21)

Imagine Moshe Rabbeinu gave an accounting of every item used for the construction of the Mishkan. He gave this accounting to the Jewish People to allay any fears that they might have concerning the propriety of his leadership. It is astounding – almost unreal – that the adon haNaviim, master of all prophets, the quintessential leader of the Jewish nation, had to prove himself! Concerning Moshe, Hashem attests: B’chol Beisi ne’eman hu, “In all My house he is trusted” (Bamidbar 12:7). Yet, Moshe felt it necessary to give a clear accounting to the people of every piece of gold, silver,…

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