בס”ד
A THOUGHT ABOUT PARSHAT PEKUDEI 5785
The Tabernacle as a Blueprint for Creation
The construction of the Tabernacle in the desert is not merely a historical event but a profound spiritual concept that reflects the essence of creation. In the parasha Pekudei, it is described how the Israelites completed the Tabernacle according to the instructions G-d gave to Moses:
| 32 Thus was finished all the work of the tabernacle of the tent of meeting; and the children of Israel did according to all that the Hashem commanded Moses, so did they. | לב וַתֵּכֶל–כָּל-עֲבֹדַת, מִשְׁכַּן אֹהֶל מוֹעֵד; וַיַּעֲשׂוּ, בְּנֵי יִשְׂרָאֵל–כְּכֹל אֲשֶׁר צִוָּה ד’ אֶת-מֹשֶׁה, כֵּן עָשׂוּ. |
This verse marks the climax of a process that not only describes the physical construction of a sanctuary but also contains a deeper message about the relationship between the world and G-d’s presence within it. Various commentators, such as the Or HaChaim and the Midrash, show that the Tabernacle was not only a holy space but a microcosm of creation itself.
The Tabernacle and the Days of Creation
The Midrash (Bamidbar Rabbah 12:13) and the Midrash Tanchuma (Pekudei 2:3) draw a powerful parallel between the construction of the Tabernacle and the creation of the world:
• First day: G-d created the heaven and the earth (Genesis 1:1). Regarding the Tabernacle: “You shall make curtains of goats’ hair as a tent over the Tabernacle” (Exodus 26:7). The heavens are like a roof over the earth, just as the coverings enveloped the Tabernacle.
• Second day: G-d created the firmament to separate the waters (Genesis 1:6). In the Tabernacle: “The curtain shall divide for you” (Exodus 26:33).
• Third day: The waters were gathered, and dry land appeared (Genesis 1:9). In the Tabernacle: “Make a bronze laver and a bronze stand for washing” (Exodus 30:18).
• Fourth day: G-d created the sun, moon, and stars (Genesis 1:14). In the Tabernacle: “You shall make a golden menorah” (Exodus 25:31).
• Fifth day: G-d created the birds (Genesis 1:20). In the Tabernacle: “The cherubim shall spread their wings” (Exodus 25:20).
• Sixth day: G-d created man (Genesis 1:27). In the Tabernacle: “Bring Aaron and his sons near to minister as priests” (Exodus 28:1).
• Seventh day: G-d completed the creation and blessed the Sabbath (Genesis 2:2-3). In the Tabernacle: “Thus all the work of the Tabernacle was finished” (Exodus 39:32) and “Moses blessed them” (Exodus 39:43).
The Tabernacle as the Repair of the World
The parallels between the creation and the Tabernacle show that the construction of the Tabernacle was an act of tikkun olam (repair of the world). After the sin of the Golden Calf, the Shechina (the Divine Presence) withdrew from the Jewish people. However, with the completion of the Tabernacle, the Shechina returned and once again dwelled among the people.
We see a parallel in the creation as a whole. In Gan Eden, the Shechina was present, but after the sins of Adam and Eve, Cain, Enosh, and others, the Shechina gradually withdrew, ascending from the earth through the different heavens. The Shechina ascended from the first to the seventh heaven, until seven righteous individuals brought it back down. Abraham brought the Shechina from the seventh to the sixth heaven, Isaac from the sixth to the fifth, Jacob from the fifth to the fourth, Levi from the fourth to the third, Kehat from the third to the second, Amram from the second to the first, and finally, Moses brought the Shechina all the way back to earth (Midrash Rabba 19:7)
Or HaChaim emphasizes that the words “so did they” (Exodus 39:32) not only refer to the Tabernacle itself but also to the observance of all the mitzvot. This means that the Tabernacle was not just a physical structure but a spiritual mandate for every (Jewish) generation: to sanctify the world anew.
Our Role in Completing Creation
Today, we live in a world that is still in the process of completion. Just as the Israelites built the Tabernacle to bring G-d’s presence into their midst, we are all called to perfect the world through our actions.
It is important to understand that although Jews have 613 commandments and non-Jews “only” 7 (which, as we know, also contain many details), this does not make a difference in value. Just as not all Jews are commanded to fulfill every mitzvah—such as those specific to priests or kings—non-Jews are not obligated to fulfill all the commandments given specifically to Jews (see Rambam, Laws of Kings, ch. 10:10).However, just as in Judaism, when a woman is exempt of a Mitzvah (for example hearing the Shofar on Rosh Hashanah) she could choose to do it anyway, non-Jews may choose to adopt certain practices that align with Jewish commandments, though they are not bound by them and a competent Rabbi should be consulted in each case. No one is allowed to decide the laws by himself!. What truly matters is that G-d wants each of us to serve Him in our own unique way, fulfilling the role He has designated for us in His world, regardless of the specific commandments we are or are not obligated to observe. What truly matters is that G-d wants us all – each of us in the way He has desired, in our own place and role.
The creation of G-d is only complete when we work together to make the world a better place. While Jews have a unique role in bringing divinity into the world, non-Jews have the essential responsibility of cultivating a moral and ethical society. Whether we are Jews or non-Jews, our actions of justice, love, and connection contribute to the sanctification of the world, each of us fulfilling our role in a divine harmony
As the Lubavitcher Rebbe says: “By observing G-d’s commandments, studying His Torah, and refining the world through prayer and good deeds, we complete the work that humanity has been doing since the expulsion from Gan Eden.”1
Let us therefore take the lessons of the Tabernacle to heart and work every day towards building a world in which G-d’s presence is fully revealed.
By Angelique Sijbolts
With thanks to Rabbi Tuvia Serber for his feedback
Used Source
Tanya, chapter 37 (46b).
- Daily Wisdom Inspiring insights on the Torah Portions from the Lubavitscher Rebbe. Volume 3 P. 184 ↩︎
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