#4Vayakhel Pikudei- Why repeat?
This week's parshiot discuss the details pertaining to the building of the mishkan. However, all of this has been mentioned just a few parshiot ago. What is the detailed repetition in Vayakhel pekudei trying to teach us?
Ralbag gives three answers to this question and this is his third answer. The order in which the things to be made were commanded and the order in which they were actually made, differ. One is the proper order regarding the exposition of the items themselves, and the other is proper regarding the chronology of construction. To show this very fact is the reason why the Torah wishes to elaborate on the process of construction rather than merely saying that it was done as commanded. The Abarbanel extends this answer and says that since the order of construction was changed from the order of commandment, one may have thought that other details may also have been changed from those given at the time of commandment to build. Because of this, the Torah elaborated on the details of what was constructed to show that they are the same as what was commanded to be constructed.
ReplyDeleteRambam says, that each time it was written , it’s purpose was to stress different things. when it was written in Terumah it was about the physical mishkan, literally how to build it etc.. However here, itt is written to stress Bnei Yisroel’s spiritual state.
ReplyDeleteBnei Yisrael needs what we might call 'spiritual rehabilitation.' Their combined participation in the construction of the Mishkan can help repair the strain in their relationship with God brought about by Chet Ha'Egel. Or, using more 'kabalistic' terminology, the construction of the Mishkan functioned as a "tikun" for Chet Ha'Egel.
The Torah's use of the word "Vayakhel" at the beginning of the Parsha brings to mind the opening line of the Chet Ha'Egel narrative:
"Vayikahel ha'am al Aharon - and the nation gathered against Aharon..."
This new 'gathering' of the people, for the purpose of building the Mishkan, serves as a "tikun" for that original gathering to build the egel. As opposed to their assembly to fashion the golden calf, Bnei Yisrael now gather to build the proper symbol of God's presence.Similarly, the commandment for the people to donate their gold and other belongings for this project can be viewed as a "tikun" for Aharon's solicitation of the people's gold for the egel. However, the strongest proof is the Torah's evident repetition of the phrase: "ka'asher tzivah Hashem et Moshe" ["as God commanded Moshe"]. This phrase not only appears in both the opening commandment , but it is repeated over twenty times throughout Vayakhel-Pekudei, at every key point of the construction process.
^Dina Wagner
ReplyDeleteRabbi Wein-
ReplyDeletethe Torah chooses to repeat itself for emphasis. By repeating the accounting of the construction of the holy mishkhan, you are emphasizing the labor and talent that went into building it, and the efficient and honest way in which it was crafted. After repeating the details twice, one can no longer question the probity of the mishkan.
-Tili Tsour
Rabbi Avraham Yaakov Hakohen Pam offers an explanation. He says that the first time that the Hashem lays out the plans for the Mishkan the Hebrew reads, “And you shall make.” In the second recounting of the construction of the Mishkan, in our parasha, the Torah says, “And he made.”
ReplyDeleteEach Rosh Hashanah, at times of great inspiration, or periods of searching, we make big plans on how we will change our lives, and in our minds we can see how this will all work out. But so often these dreams and grand plans are not successful.
The reason our plans don’t come about is not because we are too unrealistic, or that our ideas lack merit. Rather, all too often it is because we were unable to follow through with these plans. Grand plans happen one step at a time, but it is often difficult — each step may be a hurdle to overcome.
The intricate vision of the Mishkan in Parasha Terumah inspired the Jewish people to build it. The solid metal footings of the beams formed the base of the exterior walls. Fine gold handiwork fashioned the menorah. The intricate patterns on the tapestries and the clothes worn by the Kohen Gadol during the service were made to exacting standards. The recounting of the Mishkan here in Parasha Vayakhel-Pekudei, reminds us that to get from point A to point Z there are many stops in between. It is important that we make great plans, and to follow through with these plans requires us to take small steps at times and involve many people.
The Netziv answers this question with the idea of “Ein Davar Reik B’Torah”, meaning there is nothing unnecessary in the Torah. He explains that all of our Parshiot teach the basic rules of textual analysis of the Torah, eventhough they are further explained in detail in Baba Kama and other places in the Gemara. The gemara in Baba Kama (64b) teaches that parshot in the Torah are only repeated in order to teach new halachot (that might not have been derived from the original passage.) Therefore, it is not really so unusual for an entire section to be repeated in order to teach a single new Halacha. The Netziv then explains that through minor differences in the Parsha, new ideas new ideas and halachot can be derived.
ReplyDeleteThis weeks Parsha contains very similar information to the Parsha from a few weeks ago. This is troubling since we know that the Torah does not waste words. One suggestion is that when one reads something a second time he/she picks up on certain important details that he/she did not pick up on the first time reading the source. For example, one may read a book twice but only notice specific details during the second read.
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ReplyDeleteRabbi Dovid Green explains the lesson that the repetition is trying to teach us. He brings a Rashi who quotes a Midrash that says that the nesiim promised to donate anything that was still missing after all the Jews gave to the Mishkan. In the end, all that remained to donate were the gems for the Kohen Gadol’s breastplate and garments. The nesiim gave the gems without much eagerness or effort, so in the Torah the word “nesiim” is written without a yud. Even though the nesiim gave the most worthy and precious of gifts to the Mishkan, Hashem cares about the effort and the way you do something, not the amount you give. Hashem didn’t want to put emphasis on the amount they gave, rather the way in which they gave it, “asher yidvenu liebo”, according to each person’s generosity. In this week’s parsha, the same idea is shown. Rashi brings a Midrash that Hashem wanted to honor Moshe with establishing the Mishkan,, since Moshe had yet to contribute to the Mishkan. Moshe was confused by how he was supposed to lift the Mishkan by himself and Hashem told him that if he put in the effort, the Mishkan would rise up on its own. Similarly to previous parshiot, the Torah is teaching a lesson. Hashem cares more about the effort we put into something, than the actual achievement itself. Therefore, the reason the Torah repeats the actual collection and construction of the Mishkan is to teach that the details needed for the Mishkan were less important than the way in which we accomplished and completed it.
Rashi says that the Torah finds it necessary to repeat all the details in the collection of materials and AGAIN during the construction of the Mishkan to teach us, that whats more important than all the pieces necessary (collection of materials) for the Mishkan, is the way we go about fulfilling the mitzvah and our attitude about the construction.(unlike the נשאים when they got the opportunity to bring the gems for the חושן המשפט.
ReplyDeleteAccording to Rabbi Yonah Bookstien, the first telling of the mishkan is "the planning" (and you will make) and the second telling is "the doing" (and he made). The torah does this to stress the importance of making plans and then actually going through with them, even though there will be many steps along the way.
ReplyDeleteAccording to the midrash, the repetition of the Mishkan in the Torah is to emphasize it's importance in Hashem's eyes. This is just like when Eliezer's meeting with Rivka is repeated twice to show the conversation of our forefather's servants are special to Hashem. Our Chachamim say that learning about the mishkan is as if you are building it.
ReplyDeleteAriella Rand
ReplyDeleteRav shamshon Raphael Hirsch says that this should have been one story but the golden calf interrupts this story. Now they to build it through different perspectives that they would not have been able too. Such as the high spirit of har Sinai and failing after that and having to go through up until learning their sin.
Abarbanel's reason is that since the order of construction was changed from the order of commandment (for whatever reason) one may have thought that other details may also have been changed from those given at the time of commandment to build. Because of this, the Torah elaborated on the details of what was constructed to show that they are the same as what was commanded to be constructed.
ReplyDeleteMany Rabbis agree that the repeating of the mishkan in this parsha powerfully hint at an important realization. Man will fail. He may fail many times. Each time he fails, he cannot lose faith or motivation. He must pick himself up and immediately try again. just like the saying "what do you do when you fall off the horse? You get back on!" Bnei Yisrael may build their mishkan, their sanctuary, and then see it destroyed completely. When that happens, they should not fall into depression, but once again begin the process of building the NEXT Mishkan. Moshe did this twice a day, morning and evening. This alludes to the periods and moods of light and optimism, to the times of darkness.
ReplyDelete"Parashat Vayakhel is the classic example of a Torah portion that at first glance seems boring and devoid of any relevant teachings, but after deeper examination includes profound messages. The content is the description of the building of the Mishkan and almost the entire portion is a repeat of what we read three weeks ago in parashat Terumah. Terumah has such confusing content that many rabbinical opinions state that the Torah is not in chronological order here (clearly disagreeing with the Rambam). Terumah describes the building of the portable [Mishkan], to be constructed out of gold and silver, wood and cloth. Vayakhel repeats all of the commandments from Terumah about building the mishkan but with one crucially important change. In Terumah, the text repeats over and over again: “Tell the people to make, to do, to build…”. Here it repeats over and over again, “And they made it, did it, built it as God had commanded.” The people were so eager to be forgiven, they not only build the Mishkan exactly as they were told, but they donated so many supplies as free-will (FREE-WILL!!!) gift offerings, they were actually told to stop giving. Has there even been a time, since this moment, that a capitol campaign or a fundraising effort was terminated because the people gave too much? This portion represents one of the true highlights of Jewish history, if not world history."
ReplyDeleteRabbi Shalom Bochner in memory of his mother, Yehudit Miriam
The torah repeats the instructions and says how everyone should be involved many times to show Gds love for every jew and the importance of the construction of the place of worship. This is a place where anyone can feel connected to Gd. The Ohr HaChaim compares this to the several repetitions when Eliezer goes to find a wife for Yitzchak. There Rashi quotes from the Midrash Rabbah who explains that repetitions are an indication of the importance of what happened. Rabbi Chaim Shmulavitz goes further to explain that from every place there is a repetition we learn new lessons and teachings.
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ReplyDelete1) People at that time told stories like this in a repetitive fashion, and the Torah is merely imitating the expository style of the time
2) Abarbanel says that since the order of construction was changed from the order of commandment, one may have thought that other details may also have been changed from those given at the time of commandment to build. Because of this, the Torah elaborated on the details of what was constructed to show that they are the same as what was commanded to be constructed.
- Nicole Stavsky