As with all the concepts in the Torah, the division of the
parshiyos is the result of precise and purposeful choice. Every Torah reading communicates a particular concept. It is not the size of the readings that determines their division, but rather their content. Similarly, the name of the Torah reading was not selected merely because it comes at the beginning of the reading. Instead, the name communicates the theme of the reading, and for
that reason, it features at its beginning.
The Zohar[546] says there are 53 (gan in Hebrew) Torah readings. This number is precise, and applies every year. Even in a year when certain Torah readings are coupled (as the reading Vayakhel and Pekudei often are), there are still 53 readings. For the parshiyos are divided by theme, and these themes are communicated every year. It is just that there are years when the themes of two parshiyos are read in separate weeks, and other years when two themes are communicated in the same week.
This concept applies with regard to the parshiyos Vayakhel and Pekudei. Even in the years when they are read on the same Shabbos, they communicate separate themes. Both speak about the construction of the Sanctuary and its utensils, but each has a different focus.
In this, these two parshiyos differ from the parshiyos Terumah and Tetzaveh. Terumah and Tetzaveh relate G-d's commands to build the Sanctuary. Vayakhel and Pekudei, by contrast, relate how those commands were fulfilled, and how the Sanctuary was actually built.[547] Just as the parshiyos Terumah and Tetzaveh communicate two different themes, as reflected in the fact that they are always read on two separate Shabbosos, so too, Vayakhel and Pekudei communicate different themes, although they both relate to the same general subject, the construction of the Sanctuary.
The difference between the theme of
Parshas Vayakhel and the theme of
Parshas Pekudei can be explained as follows:
Parshas Vayakhel relates how Moshe gathered the Jews together and told them of G-d's command to build the Sanctuary and its utensils. It also tells how the Jews willingly accepted this command and carried out G-d's will.
Parshas Pekudei relates how Moshe made a reckoning of how all the gold, silver, and other items donated toward the construction of the Sanctuary were to be used, how the Sanctuary and its utensils were to be anointed with the fragrant oil blended for this purpose, how the sacrifices were to be offered, and concludes by stating that these sacrifices aroused a response from above: "G-d's glory filled the Sanctuary."[548]
Thus it can be explained that Parshas Vayakhel centers on man's Divine service -- how the Jewish people dedicated their financial resources, labor, and souls to the construction of the Sanctuary. They donated thirteen[549] (or according to other commentaries fifteen)[550] kinds of substances for its construction. They labored tirelessly to build it, and, moreover, this labor was an expression of an inner commitment as reflected in the terms used to describe their efforts: "...whose heart motivated him... whose spirit inspired him to give,"[551] and "...wise of heart."[552]
But these endeavors, however great, represented merely the efforts of man. Parshas Pekudei introduces an infinitely higher dimension, the revelation of G-d's glory.[553]
The efforts of the Jewish people described in Parshas Vayakhel also brought about a revelation of G-dliness from above -- for every one of our endeavors in Divine service evokes influence from above. Nevertheless, the Divine influence evoked by the activities described in Parshas Vayakhel cannot be compared to the revelation of G-dliness drawn down by the Divine service of anointing the Sanctuary and offering the sacrifices described in Parshas Pekudei: "G-d's glory filled the Sanctuary."
To cite a parallel in the realm of halachah: Our Sages teach:[554] "Designation [of an article to be used for a mitzvah] is itself significant." Nevertheless, the G-dly influence drawn down by designating an entity cannot be compared to the influence drawn down by the actual observance of the mitzvah.[555]
This concept is reflected in the differences between the construction and the preparation of the utensils for the Sanctuary described in Parshas Vayakhel and the sanctification of those utensils through anointment or through use in the sacrificial worship.[556] Certainly, the revelation from above which was generated by the preparation of the utensils cannot be compared to the revelation described in Parshas Pekudei, at which time the utensils were anointed and used.
On this basis, we can appreciate the sequence of the parshiyos which describe the Sanctuary and its utensils.[557] Parshas Terumah mentions G-d's command to build the Sanctuary and its utensils -- an arousal from above which precedes and generates strength for the arousal from below. More particularly, this stage has two phases: the command to build the Sanctuary as recorded in Parshas Terumah, and the command to fashion the priestly garments, as recorded in Parshas Tetzaveh.[558]
Parshas Vayakhel relates Moshe's instructions to the Jewish people, and describes how they were fulfilled, i.e., man's endeavors and the concomitant arousal from below. And Parshas Pekudei refers to a higher level of arousal from above which comes after the arousal from below.[559]
Although the Divine influence associated with
Parshas Vayakhel cannot be compared to that associated with
Parshas Pekudei, in most years, due to the pressures of time, the two
parshiyos are coupled together. In one week, we must integrate spiritual influences which would ordinarily be expressed in two.
[560]
This does not imply that we must rise above the concept of time entirely, for this would conflict with the purpose of the Sanctuary, which was intended to create a "dwelling [for G-d] in the lower worlds."[561] Instead, the intent is to stretch those limits, so that within a world limited by time, it becomes possible to appreciate an influence which transcends time.
This introduction of an element of temporal transcendence, i.e., fusing the higher realms with the lower realms, is expressed in the fusion of the
parshiyos Vayakhel and
Pekudei. The fundamental element of
Parshas Vayakhel is the Divine service of man, while the fundamental element of
Parshas Pekudei is the influence from above. Fusing the two serves as a foretaste and a preparation for the revelations of the Era of the Redemption, when "I will make your windows of rubies,"
[562] which our Rabbis say
[563] refers to a fusion of the influence from above with man's Divine service.
(Adapted from Sichos Shabbos Parshas Vayakhel-Pekudei, 5721)
There is another concept that can be derived from the combination of
Parshas Vayakhel and
Parshas Pekudei. In between G-d's command to Moshe to build the Sanctuary and its utensils (as related in the
parshiyos Termuah and
Tetzaveh) and the implementation of these commands (as related in the
parshiyos Vayakhel and
Pekudei), interruptions are possible (for example, the narrative of the Golden Calf, as related in
Parshas Ki Sissa).
[564] But nothing comes between Moshe's command to the Jewish people (
Parshas Vayakhel) and their fulfillment of it (
Parshas Pekudei). Indeed, the two are so closely connected that in most years the
parshiyos are combined.
"We follow the majority";[565] even in the exceptional instances when Parshas Vayakhel and Parshas Pekudei are read separately, alluding to an involvement by the yetzer hora causing a delay of several days, the initiative will not be thwarted. Nothing will interpose, and ultimately, the intent will be brought to fruition. For a concept that is revealed by Moshe -- and also by "the extension of Moshe in every generation"[566] -- will surely be accomplished.
For every one of Moshe's commands to the Jewish people contains a promise that the command will be fulfilled.[567] The Jews will surely respond with the appropriate Divine service, and this will cause "the glory of G-d to fill the Sanctuary."[568]
(Adapted from Sichos Shabbos Parshas Vayakhel-Pekudei, 5722)
Notes:
- (Back to text) Vol. I, p. 104b; Tikkunei Zohar, Tikkun 13, p. 29b.
- (Back to text) See Likkutei Sichos, Vol. I, Parshas Pekudei, where this concept is explained at length.
- (Back to text) Shmos 40:36.
- (Back to text) Shir HaShirim Rabbah 4:13; Zohar, Vol. II, p. 148a; Midrash Tanchuma, Terumah, sec. 5; Rashi, the beginning of Parshas Terumah.
- (Back to text) Rabbeinu Bachaye; Kli Yakar, Shmos 25:3; see also Zohar, Vol. II, p. 135a.
- (Back to text) Shmos 35:21.
- (Back to text) Shmos 35:25.
- (Back to text) There is a dimension of Parshas Pekudei which also relates to man's endeavors, as reflected in the description of the fashioning of the priestly garments. This, however, reflects a continuation of the theme of Parshas Vayakhel, and not the unique dimension of Parshas Pekudei.
Moreover, it is possible to offer an explanation based on the fact that there is no mitzvah to fashion the priestly garments (Rambam, Sefer HaMitzvos, positive mitzvah 33). Moreover, there are others (see Halachos Gedolos, and the Hasagos of the Ramban) who maintain that even wearing the priestly garments does not fulfill a mitzvah. It is merely that in order to carry out their service in the Beis HaMikdash, the priests must wear these garments.
Accordingly, since the priestly garments do not involve a mitzvah until the priests wear them during their service, the Torah describes how they were made in Parshas Pekudei, which tells about the influence from above aroused by the priests' service. This is when the priestly garments become significant.
In contrast, there is a mitzvah in the construction the Sanctuary and its utensils, the menorah, the golden table, and the altar (Sefer HaMitzvos, positive mitzvah 20). As such, the Torah attributes significance to them from the time they were fashioned, and therefore describes them in Parshas Vayakhel.
(This explanation is moreover necessary to explain why the Torah interposes the reckoning of the resources used for the Sanctuary between the narrative of its construction and the description of the fashioning of the priestly garments.)
The concept that the two narratives follow in sequence also explains why, with regard to the construction of the Sanctuary and its utensils in Parshas Vayakhel, the phrase "As G-d commanded Moshe" is not mentioned (as it is with regard to the priestly garments). Only when the entire narrative of the construction of the Sanctuary is completed, in Parshas Pekudei, is it written (Shmos 38:22): "Everything which G-d commanded Moshe."
In the Ramban's interpretation of this verse, he explains that this phrase was not mentioned in Parshas Vayakhel because Betzalel actually deviated from the instructions which Moshe gave him. This is difficult to understand because:
- Betzalel's deviation was from the command which Moshe gave him, but not from the command which G-d gave Moshe. On the contrary, our Sages (Berachos 55a) explain that Moshe agreed to the order followed by Betzalel, telling him: "You were in the shadow of G-d...." Accordingly, it would have been possible to say "as G-d commanded Moshe" with regard to the construction of the Sanctuary and its utensils. (See also Rashi's commentary, which explains that for this reason the verse says "as G-d commanded Moshe," and not "as Moshe commanded.")
- Betzalel's changes did not involve all the particulars of the Sanctuary, but rather which was to be made first, the Sanctuary or the utensils. Therefore, the expression "as G-d commanded Moshe" could rightfully have been mentioned after the completion of every particular utensil. According to the Ramban's conception, it is with regard to the conclusion of the discussion of the Sanctuary and its vessels that the expression is inappropriate.
It is possible to say that the expression "as G-d commanded Moshe" was not mentioned with regard to every particular, for it does not introduce a new concept. It is obvious that there was no deviation from G-d's instructions. But with regard to the construction of the Sanctuary in its entirety -- in which regard a deviation was made from Moshe's instructions -- it was necessary to clarify that this was not a deviation from G-d's instructions.
This is not, however, an adequate explanation, for this phrase is mentioned with regard to each of the priestly garments, although no new concept is introduced. Therefore it is still necessary to explain why this expression is not mentioned with regard to the construction of the individual elements of the Sanctuary and its utensils.
This difficulty can be resolved as follows: Although the Sanctuary and its utensils as described in Parshas Vayakhel were significant, they still lack a full dimension of the connection (tzavsa in Aramaic, which relates to the Hebrew word tzivah, "commanded") to G-d which was conveyed when they were anointed with the anointing oil as described in Parshas Pekudei. Accordingly, it is not until this parshah that it is appropriate to say, "As G-d commanded...."
- (Back to text) Sanhedrin 47b. See Melo HaRoyim and Encyclopedia Talmudis, entry Hazmanah.
- (Back to text) See Shaarei Orah, the maamar entitled Yaviu Levush Malchus, ch. 7.
- (Back to text) See Shavuos 15a.
- (Back to text) See the commentary of the Ramban to Shmos 36:8.
- (Back to text) For as mentioned in note 8, there is a difference between the laws governing the Sanctuary and its utensils, and those governing the priestly garments.
- (Back to text) See Likkutei Torah, Shir HaShirim, p. 24a, where these concepts are explained.
- (Back to text) On this basis, we can appreciate the connection of these parshiyos to the month of Adar in which they are read. (See the Sheloh, Parshas Vayeishev, which states that holidays share a connection to the parshiyos of the weeks in which they are celebrated.)
The central element of the month of Adar is the holiday of Purim, a day connected with such a fusion of opposites. For Purim is always celebrated during the week, when it is permitted to perform work. (In most years, this also applies to Shushan Purim.) Nevertheless, Purim is associated with a transcendent state of soul, a commitment beyond reason, ad d'lo yoda.
- (Back to text) Cf. Midrash Tanchuma, Parshas Bechukosai sec. 3; Tanya, ch. 36.
- (Back to text) Yeshayahu 54:12.
- (Back to text) See Bava Basra 75a, as explained in Likkutei Torah, Parshas Re'eh, the maamar entitled Zeh.
- (Back to text) Appreciating the command to build a Sanctuary, its implementation, and the sin of the Golden Calf as phases in our own Divine service and not merely historical events, resolves a difficulty in the interpretation of the order of these parshiyos. There is an opinion (Zohar, Vol. II, p. 224a) which states that the donations to the Sanctuary were made before the sin of the Golden Calf. According to that opinion, it is difficult to understand why Parshas Ki Sissa is read before Parshas Vayakhel. The order of the parshiyos, however, is not chronological, but instead is structured to show that there can be an interruption between G-d's command to Moshe and Moshe's command to the Jewish people.
According to this opinion, Moshe's command (and the donations to the Sanctuary) were separated from the actual construction of the Sanctuary by the sin of the Golden Calf. Nevertheless, even that sin did not prevent G-d's presence from resting among the Jewish people, as it is written (Shmos 40:34): "And the glory of G-d filled the Sanctuary."
- (Back to text) See Bava Basra 23b.
- (Back to text) See Tikkunei Zohar, Tikkun 69 (p. 114a). See also Bereishis Rabbah 56:7, and Tanya, ch. 42.
- (Back to text) For all the commandments in the Torah serve both as commands and promises.
- (Back to text) The same concepts (that ultimately the command will be fulfilled, and that it is a promise) can be applied with regard to G-d's commands which He conveyed to Moshe. Nevertheless, a distinction can be made. For the commands to the Jewish people were conveyed to them by Moshe, and that is when the dynamic of empowerment and the concept of promise took effect.
The contrast between these two stages can be compared to the ruling regarding a person's financial success which is delivered on Rosh HaShanah, and the ruling delivered every day (note the explanation of this concept in Kuntres U'Mayon, maamar 19ff).
The rationale for the power of Moshe's influence is that Moshe -- and similarly, the extension of Moshe in every generation -- serves as the head [rosh], and the nerve center for all of the Jews in that generation.
Vayakhel