בס”ד
This week’s Torah reading is the end of the second book of Torah and seems to have a repetition of ideas that were already mentioned in previous sections. Trumah, Tetzaveh and Ki Tisa talk about the building of the Tabernacle. Sections Vayakhel and Pekudei also! Why is there repetition? Two explanations and a lesson. Based on Likutei Sichot vol. 16, p. 458 and vol. 1, p.195
This week’s Torah portion, Pekudei, concludes the second book of the Torah and transitions into the next book, where G-d speaks to Moshe Rabbeinu, providing instructions for the priests (Kohanim) and various offerings (Korbanot). A well-known question arises when comparing this portion with the previous one, Vayakhel. Both sections seem to be a repetition of earlier portions—Terumah, Tetzaveh, and Ki Tisa—all of which detail the construction of the Mishkan (Tabernacle), the garments of the priests, and the intricate elements of the sanctuary. Why does the Torah repeat the same information in such detail rather than summarizing it in a single verse?
Since the Torah does not include anything superfluous, this repetition must serve a specific purpose and teach us a profound lesson. We can explore this question from two perspectives: the simple (Peshat) meaning and a deeper, more conceptual (Drash) understanding.
The Simple Explanation (Peshat)
In the Torah, when something is especially beloved by G-d, it is repeated. A prime example of this is found in the previous book of the Torah, in Parashat Chayei Sarah. There, the story of Eliezer, Avraham’s servant, searching for a wife for Yitzchak is repeated multiple times. Why? The sages explain that the simple conversations of the servants of our forefathers are more cherished by G-d than even the laws of the Torah given to their descendants. This demonstrates that when G-d values something, He ensures it is repeated.
Similarly, the repetition of the instructions and execution of the Mishkan’s construction signifies that G-d cherishes the Tabernacle deeply. The Mishkan represents G-d’s forgiveness of the Jewish people after the sin of the Golden Calf and His desire to dwell among them. Since this is an essential theme in Judaism—the possibility of atonement and divine closeness—it is emphasized through repetition.
A Deeper Perspective (Drash)
Analyzing the difference between the earlier portions and Vayakhel-Pekudei reveals a significant contrast. In the first three portions (Terumah, Tetzaveh, and Ki Tisa), G-d speaks to Moshe, giving him the instructions for the Mishkan. This occurs in a lofty, spiritual setting—Mount Sinai—where the highest of the high (G-d) communicates with the highest prophet (Moshe). These portions describe the Mishkan in its ideal, potential form.
In contrast, in Vayakhel and Pekudei, Moshe conveys G-d’s instructions to the Jewish people, who then physically construct the Mishkan. This represents a shift from the realm of divine speech to the realm of human action. There is a fundamental difference between theoretical potential and tangible reality. The first three portions outline the divine blueprint, while the latter two describe its realization.
This distinction conveys an essential Jewish principle: while intentions and thoughts are important, the ultimate value lies in action. Judaism emphasizes deeds—performing acts of kindness, giving charity, and fulfilling mitzvot. It is not enough to merely think positively about others; one must actively help them. The Mishkan did not become a dwelling place for G-d through divine instructions alone—it became holy through the physical labor and devotion of the Jewish people.
Conclusion
The apparent repetition in the Torah is not redundant but rather a deliberate emphasis on the significance of action. While divine commands are given in a spiritual context, it is through human effort and material engagement that G-d’s presence truly manifests in the world. This serves as a timeless lesson: Judaism is a religion of action, where deeds transform the world into a dwelling place for G-d.
Talk from Rabbi Tuvia Serber
The above is a representation of the spoken text converted to written text.
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