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Torah Portion -
Pekudei
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Written by yehuda katz
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"He put the Table in the Tent of Meeting on the north side of the Tabernacle...." (40:22)
In Tractate Bava Basra 25b, it states the following: " One who desires wealth should face northward (while praying Shemonah Esrei), for the (Shulchan) Table was located in the north. However, one who desires wisdom should face southward, for the Menorah (Candelabra) was located in the south." A question can be asked, its understandable for the Sages to recommend a path towards wisdom, but why are they also recommending a path towards wealth? We all know that wealth can lead a person in the pursuit of luxuries. This has the tendency to dull a person's spiritual sensibilities ! A person with wealth can usually become arrogant, yet a person with wisdom has more of a tendency towards lofty goals and pursuits. I would like to propose, Bezrat Hashem, the following original answer: I would like to perhaps interpret the statement in Bava Basra 25b
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Torah Portion -
Pekudei
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Written by Rafi Jager
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At the beginning of this week's Parsha, the discussion of the construction of the mishkan and its avodah is abruptly interrupted. Inserted there is a summary of the raw materials collected from Klal Yisrael. The Torah proceeds to delineate the exact sum of each material collected, followed by a precise accounting of how each material was employed in the construction of the mishkan. Finally, the Torah continues its description of the elements of the mishkan by describing the bigdei Kehunah worn in the Mishkan.
But why do we need this summary? The Torah devotes two full Parshios (the previous one as well as our current portion) to a detailed explanation of every element of the mishkan and its service. Concerning each and every component, the Torah provides us with its precise dimensions, its function and role in the mishkan, as well as the materials necessary in its construction. What then is the purpose of the synopsis detailing the utilization of the raw materials themselves?
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Torah Portion -
Pekudei
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Written by d fine
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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.
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Torah Portion -
Pekudei
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Written by Administrator
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We would love to read your vort. Click "Submit your Vort" to send us your vort.
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Torah Portion -
Pekudei
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Written by d fine
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Parshas Pekudei; Putting Things into Place If one wishes to transport a precious diamond from place A to place B, one does not make a big deal and hire out a security convoy to transport the jewel slowly - this attracts attention and raises chances of theft. Rather, a cunning trick is to personally transport the diamond alone; attention-free and less risk of anyone knowing about the transporting, let alone taking the jewel. This is the parable used by the Ramchal used in explaining that the most important parts in Torah are often hidden in obscure places, where one must search a bit before uncovering the hidden jewels. His example is the listing of the kings at the end of parshas Vayishlach, noting that one king’s death is not recorded, which refers to Moshiach. In our sedra we seem to be faced with a similar example presented by the Ramchal’s parable. The sedra Pekudei can be aptly summarised by the phrase which appears in it several times; ‘just like HaShem commanded Moshe.’
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