Parshat Pekudei
The attention of the last five parshiyot in Sefer Shemot is focused almost entirely upon the construction of the Mishkan. With the exception of the story of the Golden Calf, each of these Torah portions deals exclusively with the instructions for, and construction of, the Tabernacle. Understandably, rabbinic tradition connect these parshiyot (again, with the exception of Parshat Ki Tisa that records the events surrounding the Sin of the Golden Calf) with corresponding readings from the nevi’im that deal with the instructions for and construction of the Beit Hamikdash in the time of Shlomo, and even a prophecy of the service in the yet-to-be built Beit Hamikdash. Over these weeks we learn much both from the similarities as well as from the differences between these two major projects.
This week’s haftarah is taken from the eighth perek of Melachim Aleph that records the joyous celebration that took place upon the completion of the Beit Hamikdash after almost eight years of labor. To be precise, the haftarah actually begins with the very last pasuk in the seventh perek, stating “Vatishlam kol hamelacha, All of the work (for the construction of the Holy Temple) was completed” (7:51). These opening words bring us back to the Torah reading where we read (regarding the Mishkan): “Vatechel kol avodat Mishkan Ohel Mo’ed… All of the work for the construction of the Mishkan/Ohel Moed was completed” (39:32). But this is not the only connection between the two readings. The Torah states that upon the Mishkan’s completion, Moshe Rabbeinu blesses the nation, “Vayevarech otam Moshe” (39:43), while the haftarah tells us that Shlomo Hamelech uses the opportunity of this great gathering to bless the people, “Vayevarech et kol k’hal Yisra’el” (8:14).
Perhaps most significantly, both completed projects pleased God as proven by His glory resting in these holy sites. The Torah tells us: “Moshe could not enter the Ohel Moed as the cloud was upon it and Hashem’s glory filled the Mishkan” (40:35). In almost the exact terms, Sefer Melachim describes the scene upon the completion of the Beit Hamikdash: “Nor could the kohanim stand and minister because of the cloud as Hashem’s glory filled the House of God” (8:11). Chazal take this parallel even further, stating (Psikta Rabba 6) how the Torah emphasizes that all of the work was complete, including the “melacha” of creation because the construction of the Mishkan “completed” Hashem’s creation of the universe, which is why it states “asher bara Elokim la’asot,” indication that there was yet work to be done. The rabbis then continue to explain that it was Shlomo who, with the construction of the Beit Hamikdash, truly completed all of creation. His was called Shlomo because, as Hashem explained to King David, “Shalom vasheket etein al Yisrael, I will grant Israel peace and quiet.” But Chazal suggest that the name could also be read as “shleima,” complete, for he completed the creation of God.
The message is important: God created but He left it to man to complete His creation; Hashem can bless, but man can sanctify, infusing the world with holiness by observing Hashem’s mitzvot and drawing others to closer to the Divine.
By Rabbi Neil N. Winkler
Rabbi Neil Winkler is the rabbi emeritus of the Young Israel of Fort Lee and now lives in Israel.
