Parshat Pekudei
Rabbi Jablinowitz
We read in this week's parsha (Chapter 39, Pasuk 32), Vateichal Kol Avodas Mishkan Ohel Moed, the Avodah of building the Mishkan Ohel Moed was completed. And we read at the end of this section (Chapter 39, Pasuk 42), K'Chol Asher Tzivah Hashem es Moshe Kein Asu Bnei Yisrael es Kol Ha'Avodah. Bnei Yisrael did the Avodah of the Mishkan exactly as Hashem commanded Moshe. But in the very next pasuk we read Vayar Moshe es Kol HaMelacha V'Hineh Asu Osa Ka'asher Tzivah Hashem Kein Asu, Vayevarech Osam Moshe. Moshe saw all the Melacha and behold they carried it out as Hashem commanded, and Moshe blessed them. Why is the building of the Mishkan in the first two pasukim we quoted referred to as Avodah, while in the last pasuk in the chapter it is referred to as Melacha?
The Ramban answers that both Avodah and Melachah refer to the work of building the Mishkan. And the reason the word Avodah is used is because the term can refer to service of Hashem, as the pasuk in Mishpatim states (Chapter 23, Pasuk 25), Va'Avadetem es Hashem Elokeichem, and you shall serve Hashem your Gd. Since the building of the Mishkan was done with full intention towards serving Hashem, the term Avodah is used. Alternatively he explains that the word Avodah refers exclusively to the building of the different vessels since they were used for the Avodah in the Mishkan.
The Kli Yakar gives a different and unique answer to this question. He explains that the word Avodah refers to the actual building of the Mishkan. And since the whole point of the Mishkan was to serve Hashem like a slave to his master, it is appropriate to use the term Avodah, a word of service, to describe the actual building of the Mishkan.
But the word Melachah which we read in the last pasuk is not a reference to the actual building of the Mishkan. Rather, the wordMelachah refers to the creation of the world. This is based on the Medrash Tanchuma (11) on our parsha which explains that the building of the Mishkan by Moshe paralleled the creation of the world by Hashem. Each day of creation has an object in the Mishkan which mirrors creation. For example, on the fourth day the sun and moon were created, Yehi Me'oros B'Rekia Hashamayim, and in the Mishkan the Menorah was built corresponding to these lights in the heavens. And in our pasuk the Torah says Vayar Moshe es Kol HaMelacha… Vayevarech Osam Moshe, and by creation we read Vayevarech Elokim es Yom HaShevi'i.
What is the meaning of this Medrash that the building of the Mishkan parallels creation?
The first pasuk in our parsha refers to the Mishkan as Mishkan Ha'Eidus, the Mishkan of testimony. The Sfas Emes teaches that this is because building the Mishkan and using it for service to Hashem is itself a testimony that Hashem created the world. This is why the building of the Mishkan parallels the creation of the world. But there was a Tikkun, a fixing of the creation; if the world was created by Hashem for everyone, the Mishkan was built specifically for Bnei Yisrael by Moshe Rabbeinu for their service to Hashem. Already by creation Chazal teach that Hashem hid the great light for the use of the Tzadikim in the future (Rashi on Bereishis, Chapter 1, Pasuk 4). Not everything in creation was meant for all people. This process was continued along by Moshe Rabbeinu through building the Mishkan for Bnei Yisrael as proof to all that Hashem is the creator of the world.
Good Shabbos
Print this article