Vayakheil Pekudei: Made to Order

By Rabbi Joshua (constructively known as The Hoffer) Hoffman z"l



In Parshas Pekudei, in conjunction with the construction of the Mishkan and its appurtenances, we find repeatedly the statement that Bnai Yisroel made it as God had commanded Moshe. Commentators, for example the Abarbanel, explain that this serves as a kind of counter-balance to the sin of the eigel, in which the people violated God’s command in an extreme way. The Mishkan was to serve as an atonement for that sin, and, so was built exactly according to God’s specifications.



This approach is particularly suited to the explanation of the sin of the eigel offered by Rav Yehudah HaLevi, in his Book of Kuzari. He says that the people wanted to use the eigel as a visible, physical vantage point that would facilitate their efforts to connect with God in Moshe’s absence. In truth, human beings do need something physical to aid them, but it must be permitted by God, and directed by Him. The eigel was something that was forbidden to make. The bottom line, for Rav Yehudah HaLevi, is that Torah Judaism flows from above to below, from God to man, with regard to how to reach God. In this context, the repeated statement that the people acted as God had commanded Moshe is very appropriate.



The Sforno, in his commentary to Pekudei (see his remarks to Shemos 39:42 and 40:18) points to an additional factor in these repetitive verses, as noted by Rav Chaim Mordechai Katz in his Be’er Machokek. He says several times that the people built the Mishkan and set it up, following the order commanded by God. In other words, everything was placed where it was to be placed, in the order in which it was given to be placed, first things first, and so on. While seemingly rather unimportant, Rabbi Katz finds it to be most significant, and sees it as a testimony to the importance of order in one’s life, and in doing holy work. This is certainly true, says Rabbi Katz, in instances such as the Biblical requirement to remove the first fruits and tithes of produce in a certain specific order, in which case any deviation has halachic ramifications. However, he says, it has great impact even when there are no halachic factors involved, as he proceeds to explain.



On a simple level, says Rabbi Katz, doing things in their proper order is important for economy of time. Knowing exactly where and when things are to be placed spares one the burden of constantly having to determine these things. The mind, in this way, is cleared to concentrate on essential matters. Although Rabbi Katz does not mention it, this was part of the musar approach in Kelm.



Beyond the matter of practicality, however, there is a more important factor in ordering things properly. The Ramban points out that the people who built the Mishkan were not trained in the various crafts, which were necessary for the Mishkan’s construction. Rather, with a fullness of heart and dedication of spirit, they gave themselves over to act exactly in accordance with God’s command. This led to a tranquility of spirit, a menuchas hanefesh, which enabled them to accomplish what needed to be done. Doing things in their proper order, then, says Rabbi Katz, is really an internal quality of spirit, demonstrating one’s willingness to follow God’s directive, and is thus of crucial significance in all of one’s service of God.