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March 19, 2004/Adar 26 5764, Vol. 56, No. 26
Sacred purposes in life's journey
Torah study
RABBI SHLOMO RISKIN
Vayakhel-Pekudei/Exodus 35:1-40:38
We have often queried the significance of the five Torah portions that conclude the book of Exodus, and especially the repetitions that we find in the descriptions of the accoutrements of the sanctuary. Even if we concede the profound theological message of Ki Tisa and the unique prescription of the priestly garments in Tetzaveh, we are still left with the initial delineation of the furnishings of the sanctuary in Terumah and the seeming repetitions thereof in Vayakhel-Pekudei.
Rav Elhanan Samet explains that the commandment to make the furnishings of the sanctuary is given by God in Terumah, and the precise adherence to the divine command is detailed in Vayakhel, to emphasize that we must serve God in precisely the manner that God commands and to protect Judaism from religious fanaticism. The actual completion of the construction of each sacred object is only presented in Pekudei.
Let us investigate the construction of the sanctuary table in order to understand the true reason for the order of description. The divine command to make a sanctuary table is presented in Terumah in eight verses (Exodus 25: 23-30), and the description of the performance of the making of the table is detailed in Vayakhel, paralleling the command in Terumah in only seven verses (Exodus 37:10-16).
What is missing in the performance? In the portion of Terumah, the last verse of the commandment regarding the construction of the table tells us: "And on the table you shall set the bread of display, to be before Me always" (Exodus 25:30); and towards the end of Terumah, we find: "Place the table outside the curtain ... by the north wall" (Exodus 26:35).
These two features, of the function of the table (for the bread of display), and the placement of the table, while commanded in Terumah, are not included in the actual construction of the table in the portion of Vayakhel; but these two features are specifically mentioned in the portion of Pekudei.
Why do we need the separate portion of Pekudei for the function and placement of the sacred table of the sanctuary? One might suggest a technical reason: The placement of the table as well as its function could only be effectuated once the entire sanctuary had been completed.
I would like to suggest another reason for the significance of Pekudei as the portion that emphasizes the placement and function of the sacred object. Each of us must see ourselves as sacred vessels, placed upon this world-sanctuary in order to fulfill a specific task for the perfection of human society.
Rosh Hashanah ushers in the introspective period known as the Ten Days of Repentance. The most proper question of repentance that we ought to ask ourselves is, "In the one chance at life that God grants me, am I pursuing the proper path in the proper place?"
The Hebrew word "Pekudei" can also be translated as "functions for each vessel." A sacred physical object or sacred human subject completes its reason for being only when the unique function is performed. Only then can a vessel be considered as fully formed, can a life be assessed as having been truly lived.
We can only pray that we are utilizing the unique gifts that God has imbued within us to perform the right function in the proper place; only then will the divine orchestra play its completed symphony, and only then will the perfected sanctuary-world provide a home for God to dwell in our midst.
Rabbi Shlomo Riskin is spiritual leader of Efrat, Israel.
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