Torah Posting: פקודי
I have been ruminating on how 5784, the year events conspired to finally get me to write commentaries on the parshiyot, is a leap year, which means we read the short parshiyot at the end of Shemot — ויקהל and פקודי — separately, rather than combined in one week as we do in a normal year. I take it as a sign that I am meant to build this temple carefully and elaborately, as the text instructs us to do.
The first parashah of the set, which we read last week, describes the step-by-step execution of the construction plans given to Mosheh in previous parshiyot. In this parashah, by way of concluding the entire book of Shemot, we take careful inventory and make careful records of everyone and everything involved. This is God’s house we’re talking about here. We have to get it just right.
First, the records of the Mishkan are attributed to the work of the people of the tribe of Levi, under the direction of Itamar, son of the high priest, Aharon, brother of Mosheh. Betzalel of the tribe of Yehudah is recognized as the foreman of the project, with Oholiav of the tribe of Dan as his lead craftsman.
Then a complete accounting of the gold and silver offered by the community for the project is recorded, and a census of the men over 20 years old who gave their half shekel of silver for this purpose comes to 603,550 men. These metals are then itemized by the components in which they were used.
Next, the yarns and fabrics are accounted for according to their Mishkan components, as well as the gems used in the high priest’s breastplate of divination. Again, all of these items have already been described in the parshiyot where their instructions were given to Mosheh, so I don’t feel the need to describe them all again, but they are rendered in such vivid and loving detail that I do encourage you to read the parashah through and see them in your mind’s eye.
With the recap and accounting complete, the entire facility is presented to Mosheh, and he approves and gives his blessing.
Then God speaks to Mosheh concerning the activation of the Mishkan. On the first day of the first month (i.e. of the second year), the ark shall be placed in the Tent of Meeting and curtained off, the table shall be laid out, the menorah shall be erected and lit, and the incense altar shall be placed before the ark. Then the entrance shall be screened off, and the altar of burnt offering shall be placed in front of it. The laver shall be placed between the altar and the tent and filled with water. Then the enclosure and the gate shall be set up. Then the cannabis anointing oil shall be sprinkled on everything to make it all holy.
Once all the implements are ready and in place, Aharon and his sons shall be brought forward, washed with water, dressed in the vestments, anointed (with the cannabis oil) and consecrated. This act establishes the Israelite hereditary priesthood for all time as the descendants of Aharon.
On the first day of the first month of the second year, Mosheh does all this as God commanded. The text describes him doing all this himself. He lays out the bread of display, he lights the lamps, he offers incense, and he makes the first offerings.
As Mosheh completes the work, the cloud of the Divine Presence descends and fills the Mishkan, such that Mosheh cannot enter.
When the cloud lifts from the Mishkan, the Israelites are to break camp and continue their wandering, but if the cloud rests there, they are to stay put. The cloud would be visible by day and illuminated by fire at night, so that all the people would see the holy place from their camps.
We have arrived at the end of Sefer Shemot, which means my favorite religious text is coming up next. I know, it’s an unpopular choice, but between that blog post and the past few weeks of Torah Posting, I hope it’s clear why.
Sefer Shemot is an undeniably epic text. It began in slavery, and here it ends in the desert with the Mishkan open for business. Freedom. Direct relationship with God. And now the real work begins: Figuring out how to live together.
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