Shalom and blessed Shabbat evening everyone
We enter the Pekudi section where the book of exile and salvation is finished and we proclaim strong, strong, and we will be strengthened
And my command is from the word command I commanded that it was said about the deliverance from the Exodus from Egypt and so it will be for us because I command I commanded in the gematria Tashpad
And we will soon have it in the true and complete redemption with grace and mercy in the return and comfort and grace of our Lord Moshe, who will be blessed on Sunday.
Even though there is a great disagreement between Gamat and Midrashim in a leap year, when is his celebration, but for all of us, Alma Meir, on this day, I desire to ask that he stand before the Almighty as he always stood in the breach for the people of Israel in all situations and be saved, the salvation of the worlds, Amen and Amen
These are my commands (Lakh, 21)
The Sages say (Baba-Mtzi’a 2:1) that there is no line of blessing except for what is hidden from the eye, and therefore the number of the number is a factor that interferes with the blessing. But when the counting is done “according to Moses”, this brings about the continuation of the Shekinah and continues an unlimited blessing.
That is why the Halacha states that one should not name Israel, even to speak in the holy place – to know, for example, if there is a ‘minyan’, except through a verse. And it should be said that this source is also in general “which rules according to Moses”, since the verse is from the Torah of Moses.
In which verse do they count? In Sefer Pardes to Rashi it is stated that the verse is “And I in the abundance of your grace will come to your house and bow down to your holy temple in your fear”, which contains ten words. However, even though the content of the verse is particularly related to the synagogue, in recent generations it has been customary to include in the verse “save your people and bless your inheritance and thunder and sound to the world”. And it must be said that the reason for this is, because in Abakbata Damascus, when Jews meet together, their first request and wish is “Save your people” – that redemption will come already.
(From the Shabbat-Kodesh meeting, Parshath Vaikhal-Pekodi 5733).
These are the commandments of the Tabernacle of Testimony (16:21)
The double language “the tabernacle of tabernacles” refers to the two tabernacles – the spiritual tabernacle above and the physical tabernacle below.
The word “testimony” was said in the second tabernacle precisely – the physical tabernacle. Because ‘witness’ belongs only to something covered and gone; There is no need for testimony about a visible thing. And since in physical reality God is not visible in revelation, therefore we need ‘evidence’ that in the physical tabernacle there was the inspiration of the Shekinah.
(Collections of conversations, vol. 1, p. 198).
Tabernacle of Testimony (Lakh, 21)
The word “testimony” – alludes to the “witnesses” (crowns) that Israel received during the giving of the Torah. Through the sin of the calf, the children of Israel lost the witnesses, as it is said (Exodus 13), “And the children of Israel will excuse the witnesses from Mount Horeb”. During the construction of the Mishkan, God was pleased with them (as Daita in Midrash Rabbah) and they returned and the witnesses continued. This is why the tabernacle is called the Tabernacle of Testimony.
(Or-HaTorah, vol. 6, p. 2 Ralg).
And the children of Israel did according to all that God had commanded Moses, so they did (Lat, Lev)
Why did the Torah repeat all the details of the construction of the Mishkan and its equipment (in Parashiots and congregations) and not content with the verse “And the children of Israel did according to all that God commanded Moses, so they did”?
But when the Torah doubles down on a certain matter, it is because of the kindness of the matter. That’s why, for example, the Eliezer case is doubled in the Torah, because “it is better to marry the servants of ancestors before the place than the Torah of sons” (Rashi Genesis 24:4). The Mishkan, the place of inspiration of the Shekinah, is so dear and dear to the Israelites, that for this reason the Torah doubled all its details.
(Collections of conversations, vol. 16, p. 458).
* * *
And more: About the tabernacle “which the Lord commanded Moses”, it is told in Parshiyot Taruma and Tziwa, and about the tabernacle that the “children of Israel” made is told in Parshiyot Vikhal-Pekudi. These two allude to the two “mishkan” – the spiritual and the physical. The tabernacle that God showed Moses is a spiritual tabernacle, the tabernacle above; And the tabernacle that the Israelites made was a physical tabernacle.
Therefore, even though all the details of the Mishkan have already been stated in the Teruma and Titzva passages, they have been repeated in the Vikhal and Pekudi passages, because in each of the passages it is a “different” Mishkan.
(Collections of conversations, vol. 1, p. 196).
And Bezalel… did all that God commanded Moses (16:22)
In Yerushalmi (Berchot 4:33) it is stated that the blessings in the eighteen prayers are against the 18 commandments (“when the Lord commanded”) that appear in our parasha, from “And with him Ahliav” (verse 23) to the end of the parasha. But “as the Lord commanded” mentioned in this verse is not the full text, since it is mentioned only by Bezalel and not by Ahliav.
And it must be understood: a) What is the connection between the prayer blessings and the Tabernacle? b) Why are only the verses mentioned by Ahliav mentioned?
Rather, the content of the Mishkan and the content of the matter of prayer – is clear: clarifying and refining the most inferior things and turning them into a tabernacle for the inspiration of the Shekinah. The Mishkan was built from physical materials that made room for the inspiration of the Shekinah. Prayer also raises worldly matters above, as it is known that prayer is in terms of “a ladder is placed on the earth (worldly matters) and its top reaches heaven”.
Just as prayer is concerned with raising the low materiality of the world, so it should also raise the lower and inferior parts of the soul. That is why the 18 commandments are counted only from the scriptures in which both Bezalel and Ahliab were mentioned, because Bezalel was one of the great tribes, while Ahliab was from the poor tribes (Rashi Shemot 1:14). And as mentioned, the prayer is about bringing up not only the ‘Bezalel’ in the soul but also the ‘Ahliav’ in it.
(Collections of conversations, vol. 1, p. 199).
And the children of Israel did according to all that God had commanded Moses, so they did (Lat, Lev)
Why did the Torah repeat all the details of the construction of the Mishkan and its equipment (in Parashiots and congregations) and not content with the verse “And the children of Israel did according to all that God commanded Moses, so they did”?
Rather, when the Torah doubles down on a certain matter, it is because of the kindness of the matter. That’s why, for example, the Eliezer case is doubled in the Torah, because “it is better to marry the servants of ancestors before the place than the Torah of sons” (Rashi Genesis 24:4). The Mishkan, the place of inspiration of the Shekinah, is so dear and dear to the Israelites, that for this reason the Torah doubled all its details.
(Likoti-Shiot vol. 16, p. 458).
* * *
And more: About the tabernacle “which the Lord commanded Moses”, it is told in Parshiyot Taruma and Tziwa, and about the tabernacle that the “children of Israel” made is told in Parshiyot Vikhal-Pekudi. These two allude to the two “mishkan” – the spiritual and the physical. The tabernacle that God showed Moses is a spiritual tabernacle, the tabernacle above; And the tabernacle that the Israelites made was a physical tabernacle.
Therefore, even though all the details of the Mishkan have already been stated in the Teruma and Titzva passages, they have been repeated in the Vikhal and Pekudi passages, because in each of the passages it is a “different” Mishkan.
(Collections of conversations, vol. 1, p. 196).
And the children of Israel did as God commanded Moses… and they brought the tabernacle to Moses (Lat, Lev-Leg)
that they could not establish… and Moshe established (Rashi).
These two verses teach us how a person can achieve the purpose of his death by establishing a private ‘Mishkan’ for God, may He be blessed.
In building the physical tabernacle, the Israelites were required to do it first with all its details (“as much as God commanded”), but they were not yet given permission to erect it, and only when they brought it to Moses was the tabernacle erected.
This is also the case with man’s work for his creator: initially man must work his work to the best of his ability and exhaust all his possibilities, but this is still not enough to inspire the Shekinah in his private ‘temple’. He must bring the craft of his work and call to the ‘Moses’ in the generation (“Etsifkata damsha in every dra”), who connects the Israelites to their Father in heaven (“I stand between the Lord and you”), and only then can the private ‘Mishkan’ rise and exist .
(Lakoti Shisho, vol. 11, p. 172).
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