Parashat VaYakhel-Pekudei, Exodus 35:1-40:38; Shabbat HaChodesh

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Everyone in the community has precious gifts.

Study with Baruch Sienna

This week we conclude the book of Exodus by reading the combined portions of VaYakhel-Pekudei. This week is also Shabbat HaChodesh, and we read an additional reading from Exodus 12:1-20 to mark the beginning of the month of Nisan that falls on Mar. 20. It is almost as if the Torah cycle is warning us, only three more shopping weeks till Passover.

The text of VaYakhel repeats the detailed description of the construction of the Mishkan (as if once wasn't enough), and because the repetition is almost identical to the preceding two parashiyot of Terumah and Tetzaveh, there is little additional commentary on these chapters. One of the significant differences between the two descriptions is the order: the first time, the Ark, vessels, and Tabernacle are described from the inside out--the most holy items are listed first and move outward. The actual construction is described in reverse, and the Talmud credits Betzalel for diplomatically 'correcting' Moses.

R. Samuel b. Nahmani said in the name of R. Johanan: Bezalel was so called on account of his wisdom. At the time when the Holy Blessed One, said to Moses; "Go and tell Bezalel to make me a tabernacle, an ark and vessels," Moses went and reversed the order, saying, "Make an ark and vessels and a tabernacle." Bezalel said to him: "Moses, our Teacher, as a rule a man first builds a house and then brings vessels into it; but you say, Make me an ark and vessels and a tabernacle. Where shall I put the vessels that I am to make? Can it be that the Holy Blessed One, said to you, 'Make a tabernacle, an ark and vessels?' "

Moses replied: "Perhaps you were in the shadow of God and knew!"

In the midrash, Moses' reply makes a pun on Betzalel's name, understanding it to be composed of three parts, b-tzel-el, in-the shadow of-God. However, his name may be related to the Hebrew word batzal 'onion'. The 'onion of God' ? Don't laugh. In ancient Egypt, the onion was seen to symbolize the universe because its concentric layers represented the spheres of heaven, earth, etc. Onions were a staple in ancient Egypt, and the onion was carved on tombs. Betzalel and his sidekick, Oholiav are the Israelites' master craftsmen (Today, Israel's pre-eminent art school is named for this first artist: the Betzalel School).

The midrash Tanchuma, sees the selection of Betzalel and Oholiav from the respective tribes of Judah and Dan as significant:

R. Hanina ben Pazzi said: No tribe was greater than the tribe of Judah, and none more lowly than the tribe of Dan. Hence the Holy One commanded: Let Dan come and be associated with Judah, that he be not despised and that the other not become arrogant toward him, for in the eyes of God who is everywhere, the great and the small are alike. Bezalel came from the tribe of Judah and Oholiab from Dan--hence, the latter was to be associated with the former [in the building of the Tabernacle].

This theme that every person's contribution was valued runs through the building of the Mishkan; every Israelite (men and women) brought gifts. A similar idea is found in a midrash about one of the ingredients of the fragrant 'sweet' incense, galbanum, which produces a pungent aroma. Said R. Hana b. Bizna in the name of R. Hisda the pious: A fast in which none of the sinners of Israel participate is no fast, for behold the odour of galbanum is unpleasant and yet it was included among the spices for the incense. (Keritot 6b). A pinch of sharp-smelling galbanum added an important element, and like the (over-used) midrash about the four species used at Sukkot, every Jew is needed. There are (about) 600,000 letters in the Torah scroll thought to represent each Jew. Even if one letter is missing from the scroll, it is invalid; if one Jew is missing from the community of Israel, then the community is not whole.

Each Jew must feel like they are a member of the community because each Jew has something to unique to contribute. Too often we don't acknowledge the gifts or needs of marginalized members of the Jewish community. I remember a discussion from several years ago about fundrasing, and parents' contributions at one of the local Jewish day schools. While many parents were significant donors, one parent, who was not able to give money, pointed out that she volunteered at lunch (a valuable contribution that was something the high-powered executives could not do). So some parents gave of their time, others of their money, still others, of their know-how. Every gift is valuable. In order to build Judaism, the gifts of every Jew are precious.

 

Shabbat Shalom

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