Vayakhel-Pikudei: Renewal and Repair

Leave a comment

Parshat Vayakhel–Pikudei coincides this year with Shabbat HaChodesh. Together, these readings highlight themes of renewal and repair.

The book of Shemot ends with a description of the kelim (vessels) used in the mishkan. The final object is the kiyor (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,” sanctifying of hands and feet – was also done by kohanim each morning in Temple times as they prepared for their service. 

Some halachic authorities view this as the source of the mitzvah for all individuals to wash hands (netilat yadayim) every morning upon waking. Some of the holiness which was once only accessible by the kohanim in the mikdash, can be attained by all individuals, anywhere. This is also expressed by Talmud Berakhot which teaches that when a person washes hands and then prays, it is as though s/he has built an altar and made an offering to God. The small, physical ritual of washing hands daily can influence our inner state of being. The Kitzur Shulchan Aruch explains that each morning we are considered like a “new creation.” Every day carries fresh potential for holiness, renewal, and repair.

Similarly, the mitzvah to sanctify the new moon of Nisan—read on Shabbat HaChodesh—expresses this same possibility. “This month shall be for you…” The Mei HaShiloach explains: “The power of the month will be for you—that you should be able to renew yourselves in Torah and in action.” Many commentaries note the linguistic connection between chodesh (month) and hitchadshut (renewal), pointing to the Jewish people’s enduring capacity to begin again.

The gradual renewal of the moon’s light and handwashing at the beginning of each new day highlights that small steps – individually, communally and nationally – have the potential for renewal and repair. Shabbat Shalom -Karen Miller Jackson

Parshat Vayakhel: Leadership from the Bottom Up

Leave a comment

One of the defining features of the Mishkan’s construction, as described in Parshat Vayakhel, is the collective participation of the entire nation. While Betzalel was appointed by God as chief architect, the contributions of the people were essential. Two midrashic insights into this dynamic between leadership and the people resonate deeply with Israeli society today.

First, after Bnei Yisrael—particularly the women—generously donated materials, the tribal chieftains (nesi’im) brought onyx stones. Rashi, citing Bamidbar Rabbah, questions why they gave last instead of leading. The midrash explains that they were offended they had not been asked first and waited to see what was needed, only to find that the people had already given beyond expectations. Left with little to contribute, they brought onyx stones. Learning from this, they were the first to donate at the altar’s dedication in Bamidbar. This teaches that when leaders falter, the people can rise to the occasion and ultimately inspire their leaders to follow. 

A second model of leadership emerges from the midrash on Moshe’s role in constructing the Mishkan. At the end of Shemot, the Torah states that all the components of the Mishkan were brought to Moshe, and “the Mishkan was raised.” The midrash, noting that it would be impossible for one person alone to lift it, teaches that the Divine spirit rested upon Moshe, enabling the Mishkan to be assembled. Rabbi Aharon Lichtenstein points out that while many skilled craftsmen contributed, none could see the full picture of the Mishkan. Moshe, who had not personally contributed materials, played a different yet critical role—humbly uniting the collective efforts of the people into a completed whole.

The Mishkan teaches that true leadership is one which unites the whole nation and that sometimes it is the people who ultimately lead the way. Shabbat Shalom -Karen Miller Jackson

Vayakhel: What needs to happen for Haredim to join the IDF

Leave a comment

“Ask not what your country can do for you – ask what you can do for your country” -John F. Kennedy

Parshat Vayakhel emphasizes the generous contributions to the Mishkan, from everyone – men and women – to the point that Moshe needs to stop them from donating. Deeper analysis of the Torah’s description of contributing to the Mishkan can shed light on the current debate about who should be contributing to defending Medinat Yisrael. 

The Torah emphasizes the generosity of the donations. Moshe instructs the people to “take gifts from among you,” and then encourages everyone, whose “heart is so moved,” to bring gifts to the Mishkan. The Hebrew root n.d.v (to donate) appears numerous times, and as Rabbanit Sharon Rimon points out, the word “lev” (heart) appears fourteen times in this section. The Ramban interprets this verse as referring only to voluntary gifts. This highlights that the Mishkan, the center of Jewish life, was built with heart and a spirit of collective giving. 

Yet, we also know that there was an aspect of contributing to the Mishkan which was mandatory for all. The language of “take” implies that everyone had to give gifts to the Mishkan. Elsewhere, the people are commanded to each give a half-shekel toward the tabernacle, a required tax. So which is it then? Voluntary or mandatory? The Kli Yakar says that the words “take gifts” refer to both required giving (the half shekel) and voluntary giving, which were combined to build the Mishkan. 

The idea that contributions to the Mishkan were a combination of mandatory and voluntary was echoed in our nation’s response to October 7th. Our heroic soldiers were called up with a command, a “tzav 8.” And we also witnessed an unparalleled nedivut (generosity) of heart and spirit, of most others giving what they could. This is what Rabbi Sacks zt”l called a nation built on a covenant of “We,” – “bound by a sense of shared belonging and collective responsibility.”

As we face a need to increase the numbers of soldiers needed to defend our country, how can we deepen the conversation to help foster this sense of national loyalty alongside Zionist pride, so that all Israeli citizens feel they are a part of the “We,” and can embrace the call to serve the Jewish nation? Shabbat Shalom – Karen Miller Jackson

Photo credit: Utra-Orthodox Jews walk outside an army recruitment office in Jerusalem, August 16, 2023. (Chaim Goldberg/Flash90) From TOI News site.

Parshat Vayakhel: Meaningful Work

Leave a comment

Work is a central theme in parshat Vayakhel’s description of the building/making of the mishkan and the objects within it. This work is referred to mainly as “melakha,” and sometimes as “avodah.” What do these different Hebrew words for work connote and how can this relate to our own work or daily tasks today?

The word melakha which features prominently in Vayakhel, is also a keyword in Bereshit, where God’s “work” – the creation of the world – is called melakha. Another parallel: Both the work of creation and the mishkan cease for Shabbat. Also, the archetype for “work” which is not permitted on Shabbat (the 39 melakhot) is derived in the midrash Mekhilta from the repetition of the command to keep Shabbat in parshat Vayakhel. These parallels suggest that melakha is a type of work which consists of creativity, ingenuity and beauty, such as in God’s creation of the world and in humankind’s ability to create in this world (ie. the mishkan). The word avodah however, has a different connotation. It is used in the decription of the work the Jews did as slaves in Egypt. Moreover, it is also used in rabbinic literature to refer to serving God through either sacrifices or prayer. 

The commentaries question why the work in the mishkan is referred to as both melakha and avodah? The Kil Yakar comments: The word avodah, which connotes serving one’s Master, is used to describe the humbling work of serving God. Melakha, however, is the work which connects heaven and earth, which empowers human creativity in the Divine image of the ultimate creation, the world. Human work contains both aspects.

Work can feel like an obligation or service. But it can also be an expression of creativity, innovation and passion. May we find ways to imbue daily tasks with meaning, while also bringing out our passions and creativity. Shabbat Shalom – Karen Miller Jackson