1)Witnesses of the Lord
The opening pasuk of Pekudei refers to the Mishkan as Mishkan ha’eidus - literally ‘the Mishkan of testimony/witness. What exactly is the Mishkan testifying about? The peirush haRosh (38:21) answers that the Mishkan is testimony to the fact that HaShem forgave us for chet ha’egel. Moreover, the other nations of the world were claiming that the Shechinah would not camp within Klal Yisrael, so the Mishkan was testimony to the falseness of their claims. Alternatively, the Mishkan ‘testified’ against another claim made by several nations of the world. They claimed that Moshe requisitioned the 15,000 shekels of Mishkan donations for his own coffers. Thus, the Mishkan having been completed showed that the money was fully spent on the Mishkan (it was an expensive home!) and that HaShem was happy with Moshe’s efforts; for the Shechinah would not have come down had there been any corruption in the making of the Mishkan. Indeed, the first letters of the words hamelacha haysa dayam (36:7) have the gematria of 15, representing the fact that the 15,000 shekels were put to use in the Mishkan. Moreover, this number 15 also complements the fact that Moshe made up the 15 phrases of praise in the yishtabach prayer, the 15 in baruch she’amar, and the 15 Vavs in emes ve’yatziv.
2)Team supporters
The Chofetz Chaim points out that the donations of the shekalim went to supporting the Mishkan; they were made into the adanim which held up the Mishkan (38:26-27). Why were the shekalim used for this purpose? The Chofetz Chaim answers that this was in order that the Bnei Yisrael should realise that the Mishkan was a communal effort for the benefit of the entire nation - the shekalim were donated by everyone, and they held up the Mishkan.
And all the work of the Mishkan Ohel Mo'ed (Tabernacle) was finished; and the Israelites did according to all that God commanded Moshe, so they did (Shemot 39:32). This verse seems to be the wrong way round though! Shouldn't it first say that the Israelites did according to all that God commanded Moshe (regarding the Tabernacle), and then say they finished making the items required for the Tabernacle? The Oznayim LaTorah explains that the latter part of the verse actually refers to all the other Mitzvot of the Torah which God commanded Moshe; it does not refer to the building of the Tabernacle. Therefore, the Torah is teaching that the Israelites completed the Tabernacle and subsequently observed the other Mitzvot. However, if this is so, why would the Torah mention this Mitzvah observance specifically upon completion of the Tabernacle?
The Oznayim LaTorah answers by quoting the Mishnah: "One Mitzvah leads to another Mitzvah and one sin leads to another sin" (Pirkei Avot 4:2) . God created a person with a balanced equilibrium in that he is inclined to do good as well as evil. When a person performs a Mitzvah he inclines his nature to the good. This now makes it easier for him to do more good deeds because he has tilted the balance in that direction. Similarly, if a person sins, he has imbued in himself a disposition to sin because that is the way he has influenced himself. It will now be easier for him to sin. At Mount Sinai after receiving the Torah, the Israelites' disposition was strongly in favour of Mitzvah performance to the degree where they approached the lofty level of angels, and actually found it difficult to sin. However, this changed with the golden calf. The sin of idolatry is so severe and damaging to the soul, that it not only negated the impact of the revelation at Sinai but tilted the balance the other way making it easier for them to sin!
The Mitzvah to build the Tabernacle was to atone for the sin of making the golden calf. After they completed building the Tabernacle, they erased the effects of that sin and once more became inclined to perform Mitzvot. Hence, after they finished manufacturing all the items required for the Tabernacle and were ready to erect it, the Torah could state once again that "the Israelites did according to all that God commanded Moshe".
“Vaseichel kol avodas mishkan ohel mo’ed – Thus was completed all the work of the Tabernacle of the Tent of Meeting.”
Most traditional Meforshim explain the grammatical derivation of the unique term “vaseichel,” which appears only once in the Tanach. But the Ba’al HaTurim makes no attempt to explain the structure of the term. He is more interested in the stucture of the universe. Realizing that the term is etymologically related to the term “vayechulu,” which describes the end of God’s creation of the world, Ba'al HaTurim writes: “It can be said that now the task of creating the world has been completed.”
We have to ask why would the Baal Haturim say this?? why only now has creation finished??? Did it not finish with the creation of man?? maybe with yetzias Mitrayim?? or maybe with the giving of the Torah at Har Sinai??
The Mishkon was the work of man, unlike the other situations above which were all Nisim and the work of Hashem! It was this that the Baal Haturim said was the finishing touches, the icing on the cake of Hashem creating the world!
This teaches us a vital lesson! When we want something we have to put our hard work into it we can't just rely on Hashem!!
There is a famous joke about a guy davening in shul "Hashem please make me win the lottery" he checked the numbers that week and he didnt win, again he davened to Hashem "Hashem please make me win the lottery" again that motzei shabbos he went home to check the numbers and behold he hadn't won!! This goes on for a few weeks and eventually he sees that his prayers just arent being answered!! He davens with the most kavona he ever had and asks "Hashem why did you not answer my prayer why did i not win the lottery??" Hashem answers back "You should have bought a ticket!!"
Even though it is a joke it teaches us this lesson that wihtout our hishtadlus our own efforts we are nothing Hashem won't just create a world for us unless we make the effort to make the world for ourselves!!
We built the mishkon and therefore Creation was complete!!
We come to the end of Shmos this week. This marks the closing of the building of the Mishkon. At the beginning of the commandment to build the Tabernacle the Torah states "And they'll make me a sanctuary and I'll dwell among them." It doesn't say "and I'll dwell in it," but, "and I'll dwell among them (the ones who made it). The Jewish people themselves become the vehicle for the divine presence to dwell in this world. What is implied is that the Jew him/herself becomes a sanctuary. How can a human being achieve such greatness?
There is much in the Torah about maintaining the sanctity of the Tabernacle. The same applies to the Jewish person. Torah has a unique approach to the concept of holiness. The Torah advocates partaking of the physical world, but using it as a means to an end. Animals also partake of the physical world. Only the human being can uplift his/her actions and make them unique and purposeful, thereby distinguishing his/herself from animals. Living on the level that one participates in the world on a physical level, with all of the pleasures the world has to offer, but using it as a vehicle for service of G-d, is true holiness.
The last verse in the Book of Exodus is "For the divine pillar of cloud was over the Tabernacle by day, and fire would be on it by night, in front of the Children of Israel, through all of their travels" (Exodus 40:38). The Shechinah manifested itself at all times upon the Tabernacle by day and by night. The same is true of someone who achieves true holiness. The divine presence rests upon such a person at all times.
Our forefathers in the Torah are a paradigm for all of the generations of their children. Every generation, as well as every individual, experiences the journeys of our forefathers in the wilderness. Our journeys are unique to us, but similar in nature. We have our high points, as well as great difficulties and low points. One who holds fast to the commitment of living life with a lofty goal, and maintaining a direction, remains consistent through all the the many changes we encounter. This person is traveling through life with the Divine Presence resting upon him/her. G-d's presence stands guard over him/her paving the way through the rough terrain of life.
We are capable of being great people. It starts with making a commitment to improving. We understand that we have a purpose in this world, and set goals to achieve them. Then, G-d will bring us close and help us.
May we merit to be the vehicle through which G-d manifests His presence in this world.
