Parshat Pekudei: Unity with Diversity

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Parshat Pekudei is the parsha of hitachdut—the bringing together of the parts of the Mishkan. It serves as a model for unity alongside diversity within the Jewish people today.

The Mishkan was the ultimate joint project. Betzalel was its chief architect, Moshe raised it up, and the entire endeavor was commanded by God. Yet, the parsha attributes its completion to Bnei Yisrael: “Thus was completed all the work…The Israelites did so; just as the LORD had commanded Moses, so they did.” Nechama Leibowitz notes that Bnei Yisrael did not physically craft the Mishkan—the artisans did—so why do they receive credit?

The Or Ha-Hayyim explains that since Betzalel was their chosen representative, they shared in the merit of his achievement. Moreover, the command to build the Mishkan was given to the entire nation. Just as the 13 raw materials were distinct yet interdependent in forming the Mishkan, so too, every Jew was bound together in a shared purpose. The Mishkan reminds us that we are one people, despite our differences.

Similarly, the Lubavitcher Rebbe sees the raising of the Mishkan as a lesson in the balance between individuality and collective identity within Am Yisrael. The Mishkan’s holiness emerged only when all its individual pieces were assembled. Likewise, each Jew must recognize their place within the klal—their unique contributions gain meaning when rooted in collective unity.The Mishkan’s message is clear: Every Jew has a role to play in building and strengthening the nation. Bnei Yisrael’s joint building of the Mishkan is a call to Jews today to remember that our diversity can thrive only when based on a foundation of standing and working together. Chazak chazak ve’nitchazek. Shabbat Shalom – Karen Miller Jackson

Pekudei: Seeking Order

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Parshat Pekudei marks the completion of building the mishkan, a project which is described in detail in the second half of the book of Shemot. Why is so much space given to the order of the mishkan and what relevance can it have for our lives today? 

Many scholars have pointed out the literary and thematic similarities between the creation of the mishkan and the creation of the world. This includes repetition of words such as “seeing,” “completing,” “blessing,” and “sanctifying” the work (melakha) which was done by God in Bereshit and by people in the mishkan. In both accounts the work ceases for Shabbat. As Leon Kass writes, in creation, complete chaos (tohu va’vohu) is transformed by the spirit of God (ruah Elokim) hovering on the water. The next time this term appears in Tanach is when Betzalel, architect of the mishkan, is infused with ruah Elokim. Based on God’s command, he created the mishkan, a sanctuary for daily service of God, providing order for the Jewish people, and potential for re-creation/renewal. 

The midrash Pesiqta Rabbati deepens this parallel when it connects King Solomon’s completion of the Temple in this week’s haftorah reading to creation as well. When Bereshit says that God created the world “la’asot,” to do, it means it was created unfinished, in need of perfection. The completion of the mikdash is likened to the culmination of the creation process. 

Just as in creation, God brought order to the world, the mishkan/mikdash provides a holy space for us to reconnect with order over chaos, and with God and holiness over immorality and empty values. Today, as the world may seem to lack order, and good and evil are at times distorted, we need to find our place of “sanctuary,” where we can rediscover a sense of God’s order and renew ourselves. Shabbat Shalom -Karen Miller Jackson

Pekudei: Prayers for Ukraine

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The sanctity of life is a topic at the forefront of world news this week. The idea that all humanity is a unique and holy creation is also touched on in this week’s parsha, Pekudei. 

The parsha contains details on the kelim (vessels) used in the mishkan. One of these objects is the kiyor, the basin, from which Moshe and Aaron are commanded to wash their hands and feet. This practice, referred to by the rabbis as “kedushat yadayim ve’raglayim,” the sanctifying of hands and feet, was also done by kohanim each morning in Temple times. Some halachic authorities view this as the source of the mitzvah to wash one’s hands (netilat yadayim) every morning upon waking. The Kitzur Shulchan Aruch explains that this is because each morning, upon waking, we are likened to a “new creation.” This highlights the kedusha and potential of each person, each day. In this context, it seems to relate only to the particular, the Jewish people.

However, the Torah’s description of the building of the mishkan contains numerous parallels to the story of the creation of the world, inserting a universal element into the meaning of the mishkan. In creation, God bestows holiness upon all humanity, who are created בצלם and בדמות, in the image of God. This seeming tension between the particular and universal within Jewish thought is felt in the Mishna (Sanhedrin 4:5), which says: “Anyone who sustains a life [in Israel], it is as if he saved an entire world.” Some manuscripts do not contain the word “Israel”, implying that this is universal: saving any person’s life is saving an entire world. This is also Rambam’s approach. 

As the world watches the destruction and suffering in Ukraine, these sources are a reminder that God created the whole world and every human being. Following Rambam and the Mishna, we can pray for peace and be mindful that each and every life is an entire world. Shabbat Shalom – Karen Miller Jackson