Pekudey

As Hashem Commanded Moshe

Seven Heavens

The Torah discusses the makeup of the Mishkan at great length, spanning almost the entirety of Parshiyot Teruma, Tetzaveh, Vayakhel, and Pekudey. The sefarim count seven repetitions of its various commands which alludes to the following:

The purpose of the Mishkan was Hashra’at haShechina - causing the Divine Presence to rest in this world. In fact, this is the purpose of creation overall. The seven times the Torah discusses the Mishkan allude to the seven Heavens through which the Shechina must travel in order to reside in this world.

Parashat Pekudey, which we will read this week, brings us to the climax of the Mishkan’s formation. Let us examine whether it achieved the purpose that it was meant to achieve.

Ka’asher Tziva Hashem Et Moshe

The Parasha relates that the body of the construction work was undertaken by Betzalel ben Uri ben Chur of the tribe of Yehuda. His second in command was Ohaliav ben Achisamach of the tribe of Dan. The Torah also stresses, numerous times, that the work was conducted “ka’asher tziva Hashem et Moshe - As Hashem commanded Moshe”. The Ba’al haTurim (40:21) notes that this phrase appears 18 times in the parasha. He explains:

It is stated [“ka’asher tziva Hashem et Moshe”] for every statement. Corresponding to that which Moshe said, “Erase me”, it mentions him many times. The phrase “ka’asher tziva Hashem et Moshe” appears 18 times, corresponding to the 18 brachot instituted in the tefila. On one occasion it states: “As Hashem commanded, so they did”. Corresponding to that they instituted the bracha about the minim (heretics). There are 113 words in these statements. Similarly in the ends of the brachot (such as, “Baruch Atah Hashem, magen Avraham”, “Baruch Atah Hashem, mechayeh ha’meitim” etc.) there are 113 words. And the word “lev - heart” appears 113 times in the Chmuash, for intent of the heart is needed (for tefila).

What is the connection between the 18 mentions of the phrase, “ka’asher tziva Hashem et Moshe” and the brachot of the Amida, or the 113 letters of these phrases and the appearance of the word “lev” in the Torah?

Da’at Torah

I would suggest the following.

In Parashat Ki Tisa we explored the chet ha’egel - the sin of the golden calf. Based on the Ibn Ezra and Ramban we outlined how Am Yisrael had no actual intent to worship avoda zara or deny Hashem’s existence or omnipotence. They sought an intermediary who would bring their needs to Hashem. Their mistake, as explained by the Acharonim, was that they failed to consult with Aharon before making their decision. Moshe had instructed them, before he left, to discuss any matter with Aharon and Chur, but, rather than listen to these instructions the people killed Chur when he protested against their plans. Simply put, they ignored the Da’at Torah of the Gedoley haDor and did as they saw fit.

To rectify their mistake the people needed to demonstrate that they had taken the lesson. And they did. Every detail of the Mishkan was produced, “ka’asher tziva Hashem et Moshe” - exactly as Moshe told them. They followed da’at Torah to the letter. This is why Chazal say that the Mishkan atoned for the chet ha’egel.

The Amida

The Amida is divided into three sections. The first three brachot are birchot ha’shevach - blessings of praise of Hashem. The middle 13 are bakashot by which we ask for all our needs. The last three are birchot hoda’ah - blessings of thanks.

The birchot ha’shevach were written with a specific nusach - we cannot simply praise Hashem with whatever words we choose. It must be done, “ka’asher tziva Hashem et Moshe”. The desire to praise Him and the success in praising Him is entirely down to Him.

In other words, our tefila of 18 brachot, was provided for us by the Chachamim with da’at Torah that we must accept. The tefila represents the notion that we must abide by the words of the Gedoley haDor - the opposite of the attitude that brought about the chet ha’eigel. This is why the 18 brachot correspond to the 18 mentions of “ka’asher tziva Hashem et Moshe” and why the 113 mentions of “lev” correspond to the 113 letters of the repetition of “ka’asher tziva Hashem et Moshe”. Tefila plays a similar role to the Mishkan in reversing the traits that brought about the eigel. We must ensure that the “lev” is directed to serve Hashem exactly as He commands us through the Chachamim.

Shabbat Shalom

Rabbi Gad Bouskila