Parsha # 22 and 23: Both: “V’Yak’hel ([And] He Assembled and P’kudei (Accountings”
(Sh’mot / Exodus *35:1 through 40:38*)
Edition: 15c14
“Get ‘er Done!”
This week’s Parsha is the first of as many as seven unique Parshiot. What makes these seven groupings unique is that they are paired up – two separate passages from Torah which sometimes stand on their own, and at other times are coupled together – two assigned passages working together due to circumstances controlled…. By the calendar. Let me explain.
The weekly reading portions are set up according to the Hebrew calendar. In a regular year, there are up to 54 reading sections plus special readings for the Moedim / Festivals. Just as in the Gregorian calendar we have ‘Leap Years’, so does the Hebrew calendar, but in the Hebrew calendar things work a little differently. On a cycle – usually further apart than every fourth year – a Hebrew leap year adds a whole month at the end of the Biblical year, between the months of Adar and Nissan. This additional month is called ‘Adar II’. This adds some extra reading assignments. In order to not miss out on these extra passages in a normal year, they are simply combined with the regular passage for the previous week. This year, the first of these combinations includes the last two parshiot of Sh’mot / Exodus. The first passage is called “V’Yak’hel” ([And] He Assembled) and the second is “P’kudei” (Accountings). In most cases, the two Parshiot are a little shorter than other weekly assigned readings so that, when they are combined, the length of the total passage is not too daunting.
The weekly reading portions are set up according to the Hebrew calendar. In a regular year, there are up to 54 reading sections plus special readings for the Moedim / Festivals. Just as in the Gregorian calendar we have ‘Leap Years’, so does the Hebrew calendar, but in the Hebrew calendar things work a little differently. On a cycle – usually further apart than every fourth year – a Hebrew leap year adds a whole month at the end of the Biblical year, between the months of Adar and Nissan. This additional month is called ‘Adar II’. This adds some extra reading assignments. In order to not miss out on these extra passages in a normal year, they are simply combined with the regular passage for the previous week. This year, the first of these combinations includes the last two parshiot of Sh’mot / Exodus. The first passage is called “V’Yak’hel” ([And] He Assembled) and the second is “P’kudei” (Accountings). In most cases, the two Parshiot are a little shorter than other weekly assigned readings so that, when they are combined, the length of the total passage is not too daunting.
Furthermore, each Parsha is always made up of seven segments. During a Shabbat service, all seven portions would be read by a variety of readers, or at least ‘blessed’ by a variety of readers. [See NOTE 1 and 2 below] If this pattern were maintained in a ‘Leap Year’, there would have to be 14 ‘Aliyot’ or “Going Ups”, (the term refers to the honour of coming forward {up} to read). To prevent this, when we encounter a ‘double portion’, the passages are arranged differently so as to maintain only 7 readers. (Remember that ‘numbers’ are important and often create an ‘image’. ‘Seven’ is the number of both physical and spiritual perfection or completion, thus the seven readings are maintained to “complete” the parsha reading ‘with perfection’. [NOTE: These seven readings (Aliyot) do not include the Maftir, a short segment which may act as an epilogue to the passage, or a bridge to the following portion.]
Briefly, both portions of Scripture (V’Yak’hel and P’kudei) deal with the details of creating the Tabernacle from the materials collected from B'nei Yisra'el and the work done by the artisans to create the furnishings for the Tabernacle. All the efforts to gather these materials have been highly successful and now it is time to get down to the actual creation of the Tabernacle. In these books we learn a few new aspects about the details of the creation of the Mishkan which will accompany the people over the next 38 years. While many may consider the chapters in some ways it is repetitive and of little interest in “the modern world”, I assure you that if you want to understand the layout and the physical appearance of the Mishkan, or if you simply desire to grasp the wonder of it all, these passages are key to your comprehension.
Another aspect of this double Parsha is the admonition, once again, to “observe the Shabbat” (Sabbath). It is quite obvious that it is Elohim’s intention that ALL His children, both natural and those who will be adopted into the family through faith, continue to observe the Sabbath. It is directly mentioned in the Laws of Sinai (all three versions*) and in nine other instances in Sh’mot alone. Furthermore it will come up eleven more times in V’Yikra, 3 times in B’Midbar and 3 more in D’Varim – that’s 4 of the 5 books of the Torah. When we include the term “Seventh Day” which also refers to the Shabbat, we find even more examples of the command to “keep Shabbat” as a holy day of rest, throughout your generations, as an eternal command, including the Book of B’resheet/Genesis. Clearly, as the community of faith was developing, and came more and more under the influence of Anti-Semitic Rome and other leaders, what would eventually become the Christian ‘Church’ moved further and further away from the intentions of Elohim, particularly in this area, and in the area of the Moedim. As I noted in the reflection on Parsha Ki Tisa, the instruction is of particular importance at this point, as it is directly related to the resting from the labours of constructing the tabernacle, but as the text clearly states, it was a direction for all time, all generations. I often find myself pondering the importance of just this one Law, and speculate: “Is it any wonder that our world today is in such a mess when we refuse to observe such a command from Elohim Himself?”
The last chapter of Sh’mot draws the book to a close. The people are still at the base of Sinai, but already almost an entire year has passed. Indeed, they will remain encamped in this place for yet another 80 days, before continuing their journey to the Holy Land. (cf: B’Midbar 10:12) During the first 7 days of this final period, (as we read in chapter 40) Moshé will erect and dismantle the Mishkan daily. This, along with a variety of rituals within the Tabernacle, marked its sanctification as a place of worship, and also the Cohenim were dedicated to service within the Tabernacle. On the eighth day, it was erected permanently until the tribes began to continue their trek. The last chapter of Sh’mot begins to get particularly exciting at verse 17: “It was in the first month of the second year on the first of the month that the Tabernacle was erected.”
Briefly, both portions of Scripture (V’Yak’hel and P’kudei) deal with the details of creating the Tabernacle from the materials collected from B'nei Yisra'el and the work done by the artisans to create the furnishings for the Tabernacle. All the efforts to gather these materials have been highly successful and now it is time to get down to the actual creation of the Tabernacle. In these books we learn a few new aspects about the details of the creation of the Mishkan which will accompany the people over the next 38 years. While many may consider the chapters in some ways it is repetitive and of little interest in “the modern world”, I assure you that if you want to understand the layout and the physical appearance of the Mishkan, or if you simply desire to grasp the wonder of it all, these passages are key to your comprehension.
Another aspect of this double Parsha is the admonition, once again, to “observe the Shabbat” (Sabbath). It is quite obvious that it is Elohim’s intention that ALL His children, both natural and those who will be adopted into the family through faith, continue to observe the Sabbath. It is directly mentioned in the Laws of Sinai (all three versions*) and in nine other instances in Sh’mot alone. Furthermore it will come up eleven more times in V’Yikra, 3 times in B’Midbar and 3 more in D’Varim – that’s 4 of the 5 books of the Torah. When we include the term “Seventh Day” which also refers to the Shabbat, we find even more examples of the command to “keep Shabbat” as a holy day of rest, throughout your generations, as an eternal command, including the Book of B’resheet/Genesis. Clearly, as the community of faith was developing, and came more and more under the influence of Anti-Semitic Rome and other leaders, what would eventually become the Christian ‘Church’ moved further and further away from the intentions of Elohim, particularly in this area, and in the area of the Moedim. As I noted in the reflection on Parsha Ki Tisa, the instruction is of particular importance at this point, as it is directly related to the resting from the labours of constructing the tabernacle, but as the text clearly states, it was a direction for all time, all generations. I often find myself pondering the importance of just this one Law, and speculate: “Is it any wonder that our world today is in such a mess when we refuse to observe such a command from Elohim Himself?”
The last chapter of Sh’mot draws the book to a close. The people are still at the base of Sinai, but already almost an entire year has passed. Indeed, they will remain encamped in this place for yet another 80 days, before continuing their journey to the Holy Land. (cf: B’Midbar 10:12) During the first 7 days of this final period, (as we read in chapter 40) Moshé will erect and dismantle the Mishkan daily. This, along with a variety of rituals within the Tabernacle, marked its sanctification as a place of worship, and also the Cohenim were dedicated to service within the Tabernacle. On the eighth day, it was erected permanently until the tribes began to continue their trek. The last chapter of Sh’mot begins to get particularly exciting at verse 17: “It was in the first month of the second year on the first of the month that the Tabernacle was erected.”
Look at the closing words of chapter 40, as Moshé tries to ‘recapture’ the wonder of the Tabernacle. Beginning at verse 33:
“[Moshé] erected the courtyard all around the Tabernacle and the Altar, and he emplaced the curtain of the gate of the courtyard. So Moshé completed the work. The cloud covered the Tent of Meeting [Mishkan], and the glory of HASHEM filled the Tabernacle. Moshé could not enter the Tent of Meeting, for the cloud rested upon it, and the glory of HASHEM filled the Tabernacle. When the cloud was raised up from upon the Tabernacle, the children of Israel would embark on all their journeys. IF the cloud did not rise up, they would not embark, until the day it rose up. For the cloud of HASHEM would be on the Tabernacle by day, and fire would be on it at night, before the eyes of all the House of Israel throughout their journeys.”
In verse 35, we read that Moshé could not enter the Mishkan for the presence of the Holy Spirit, (the “Shekinah Presence” or the “Glory of HASHEM”) was so strong that it was foreboding to do so. While there appears to be other times that Moshé is able to enter the Tabernacle, during at least this first instance of Worship and Encounter, he had to remain outside. This one verse, then, gives us a nice segue into the Book of V’Yikra / Leviticus.
“Chazak ! Chazak! Venischazeik!”
“Be Strong! Be Strong! And May We Be Strengthened”
Shavua Tov!! - Have a Great Week!!
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“[Moshé] erected the courtyard all around the Tabernacle and the Altar, and he emplaced the curtain of the gate of the courtyard. So Moshé completed the work. The cloud covered the Tent of Meeting [Mishkan], and the glory of HASHEM filled the Tabernacle. Moshé could not enter the Tent of Meeting, for the cloud rested upon it, and the glory of HASHEM filled the Tabernacle. When the cloud was raised up from upon the Tabernacle, the children of Israel would embark on all their journeys. IF the cloud did not rise up, they would not embark, until the day it rose up. For the cloud of HASHEM would be on the Tabernacle by day, and fire would be on it at night, before the eyes of all the House of Israel throughout their journeys.”
In verse 35, we read that Moshé could not enter the Mishkan for the presence of the Holy Spirit, (the “Shekinah Presence” or the “Glory of HASHEM”) was so strong that it was foreboding to do so. While there appears to be other times that Moshé is able to enter the Tabernacle, during at least this first instance of Worship and Encounter, he had to remain outside. This one verse, then, gives us a nice segue into the Book of V’Yikra / Leviticus.
“Chazak ! Chazak! Venischazeik!”
“Be Strong! Be Strong! And May We Be Strengthened”
Shavua Tov!! - Have a Great Week!!
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NOTE 1: When the readings are read in the synagogue, various people from the congregation are honoured by being called forward (or “up”) to the “Bema” or “Bimah”. This table or (sometimes raised) platform was the place from which the Torah and other passages from the Tenach were read. It also is generally the place from which the Chazzan led the liturgy / prayers. The role of the person “called up” or “making aliyah” is to chant the blessing before and after the reading. The passage is then read by the Chazzan or an appointed reader for the occasion.
NOTE 2: The Bema (which may have originally been known as the Migdal or tower) takes different forms. In some ways, it would be equivalent to the “lectern” in a Christian setting, yet at the same time it also has connections with the “altar” in such a setting. It may also be the origin of the Christian “pulpit” found in most traditional churches. The term “Bema” has Greek origins and seems to have been adopted during or following the Hellenization period of the East Mediterranean. The tower or table which it refers to however has earlier origins. We read in Nechemyah / Nehemiah 8 about the reading of the Torah which took place after the return form the Babylonian Exile, when the city and Temple were to be reconstructed: “When the seventh moth arrived… all the people gathered with one accord in the open space in front of the Water Gate and asked ‘Ezra the Torah-teacher to bring the scroll of the Torah of Moshé …before the assembly, which consisted of men, women and all children old enough to understand… from early morning until noon; and all the people listened attentively… ‘Ezra the Torah-teacher stood on a wood platform which they had made for the purpose; [surrounded by representatives of the leadership] ‘Ezra opened the scroll where all the people could see him, because he was higher than all the people….”
*”All Three Versions: The Laws, or “Ten Words” are recorded three times in Torah. Exodus 20; Exodus 34 and Deuteronomy 5.
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NOTE 2: The Bema (which may have originally been known as the Migdal or tower) takes different forms. In some ways, it would be equivalent to the “lectern” in a Christian setting, yet at the same time it also has connections with the “altar” in such a setting. It may also be the origin of the Christian “pulpit” found in most traditional churches. The term “Bema” has Greek origins and seems to have been adopted during or following the Hellenization period of the East Mediterranean. The tower or table which it refers to however has earlier origins. We read in Nechemyah / Nehemiah 8 about the reading of the Torah which took place after the return form the Babylonian Exile, when the city and Temple were to be reconstructed: “When the seventh moth arrived… all the people gathered with one accord in the open space in front of the Water Gate and asked ‘Ezra the Torah-teacher to bring the scroll of the Torah of Moshé …before the assembly, which consisted of men, women and all children old enough to understand… from early morning until noon; and all the people listened attentively… ‘Ezra the Torah-teacher stood on a wood platform which they had made for the purpose; [surrounded by representatives of the leadership] ‘Ezra opened the scroll where all the people could see him, because he was higher than all the people….”
*”All Three Versions: The Laws, or “Ten Words” are recorded three times in Torah. Exodus 20; Exodus 34 and Deuteronomy 5.
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Acknowledgements – A General List
For these weekly reflections at least some of the following sources are used to resource basic and foundational information which augment’s the reflections offered.
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, NY, 1970
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Wikipedia and other Internet sources for background information and some images. Other images are from personal files.
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For these weekly reflections at least some of the following sources are used to resource basic and foundational information which augment’s the reflections offered.
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, NY, 1970
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Wikipedia and other Internet sources for background information and some images. Other images are from personal files.
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With the end of Sh'mot, (as with any Book of Torah) we say the following:
Chazak, Chazak, V’nit'chazeik !
“Be Strong, Be Strong, and may we be strengthened!
Next Week, we begin the study of the Book “V'Yikra”
Chazak, Chazak, V’nit'chazeik !
“Be Strong, Be Strong, and may we be strengthened!
Next Week, we begin the study of the Book “V'Yikra”