Vayakhel-Pekude/Ha’Hodesh
This week, we read about two different projects of Jewish life, the construction of the Tabernacle and the Pesach seder. Both concern a coming together of individuals for a joint purpose, but the nature of that union is quite different in each case. If we look at the construction of the Tabernacle, this was achieved by a community. Moses calls together the community of Israel and instructs them in the task of building a sanctuary for the Divine Presence. When, however, G-d instructs the people in the taking and eating of the Paschal sacrifice, it is as family groups. It is as a family, not as a community, that we are to celebrate the Exodus. What is the difference between these two concepts? In both cases individuals come together and create something more than just their separate individuality. Yet the two are constructed and operate in very different ways. A community is made up of different individuals who come together for a common purpose. A family is a network of relationships the meshes together to become a whole. A community becomes; a family exists. One’s place in a community is often defined by what one does; ones place in the family depends on who one is. While a community often works on a functional, rational basis; a family interacts on an intimate emotional level. These differences are profound and inform the structure and operation of each entity. The Torah commands that the Tabernacle be built by a community. In the public sphere of religion it is merely necessary that people subsume their individual pursuits for the good of the whole. Each person has their place according to their special ability and rational discourse should inform the workings of even a religious community. This is religion as institution, public worship and social organisation. All of these are vital for the future of the faith and wider society. Yet there is a deeper, more emotional side to religion. This is religion as felt, rather than reasoned; experienced, rather than constructed. This is the religion of the family, with its fluid structures and intermeshing relationships. Here one does not merely perform rituals but live them; not only talk about G-d but feel His Presence. The Tabernacle may be the structure of our relationship with the Divine, but the Seder is at its heart. Only by re-enacting in the family the experience of G-d of the Exodus, we make possible the animation of the community among whose G-d’s Presence dwells in the Tabernacle.
ALIYAH BY ALIYAH SYNOPSIS
Rishon |
The command to keep Shabbat and bring materials for the Tabernacle. The people respond. |
Sheni |
So much is brought they are asked to stop. The building of the Tabernacle and the Ark and the Table. |
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Shelishi |
The making of the Menorah and the Altar of Incense. |
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Revi’i |
The making of the Altar of Offering and the courtyard. The sum of money given for the Tabernacle. |
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Chamishi |
The making Ephod and the Breastplate. |
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Shishi |
The making of the Robe and other priestly garments. The Mitre and Plate. |
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Shevi’i |
The Tabernacle is set up and filled with the Divine Presence. |
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Maftir |
The laws of Pesach. |
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Haftorah |
Ezekiel: 45;16-46;18: The future service of the Third Temple. |
Sidra Statistics
Parshat Vayakhel-Pekude
· have 122 +112 = 234 verses
· are the 10th + 11th in Exodus, 20th + 21st in the Torah
· 3rd + 7th longest in Exodus, 16th + 24th longest in the Torah
· Vayakhel has 1 pos mitzvah.
· Exodus has: 1209 verses, 11 Parshiot
· 45 pos + 66 neg = 111 mitzvot.
PAST PARSHAH PUZZLE
Naughty child and red faced mother.
The Golden Calf and the Red Heifer .
PARSHAH PUZZLE
Overcast, but no rain
WEEKLY HALAKHA
It is forbidden to fast during the whole month of Nisan, except for Firstborn on the 14th Nisan.
