Vayakhel/Pikudai - 5773

Vayakhel and Pikudai have an undeserved reputation as being “boring” Parshiyos as they cover topics already addressed at length in Terumah and Tetzaveh, namely the construction of the Mishkan and the making of the Priestly vestments. However, a careful examination of the texts reveals subtle differences which are illuminating.

In Parshas Terumah, when Moshe is given the initial instructions for building the Mishkan, first priority is given to the Aron, Menorah, and Shulchan. Only afterward does Hashem describe the curtains, boards, and sockets which form the external structure. In Parshas Vayakhel, in discussing the actual construction, the order is reversed; first the components of the external structure are fabricated and only afterward are the vessels to be made.

(It is noteworthy that Chazal (Berachos 59a) cite a conversation between Moshe and Betzalel, the architect of the Mishkan, regarding this exact point. Moshe, in his directions to Betzalel, put the Aron and vessels first. Betzalel argued that the external structure should be first. While we have no record in the Chumash of this conversation, we do have the seemingly contradictory texts cited above. This seems to indicate that there is more to this issue than meets the eye.)

R. Yehoshua Heller, a disciple of R. Yisrael Salanter, offers an ingenious insight to resolve the difficulty (Ohel Yehoshua, Derush 1):

What is the symbolism of the inner vessels as opposed to the external structure?

In the mystical tradition, there is a correspondence between the parts of the human being and the parts of the universe. (As Malbim puts it in his Remazei HaMishkan in Parshas Terumah, “The human is a small universe and the universe is a large human being!”) As well, there is a correspondence between the components of the sanctuary and the components of the universe/human being. While a full treatment of this subject is beyond the scope of this short essay, this much is clear: The inner vessels correspond to the inner human – the intellect and emotion. The external structure corresponds to the external body which includes the limbs – arms and legs – with which actions are performed.

There is, in Jewish thought, a reciprocal relationship between the workings of the mind and the actions of the body. Sometimes our proper actions flow from pure ideals and feelings; this is the case for the truly righteous. Sometimes our proper actions are meant to condition our minds to embrace pure ideals and feelings. (See Mesilas Yesharim, Chapter 7.) This is true for those who have not yet achieved righteousness. There may be internal resistance to living on the highest plane of Torah observance. Yet, these individuals “force” themselves to comply with Torah ideals and soon their thinking and feeling “catches up”.

A Mishkan whose vessels come before the external structure symbolizes the person whose thoughts, feelings, and ideals are the roots of his actions; a Mishkan whose external structure comes first symbolizes the person engaged in spiritual struggle, for whom his actions are the roots of his thinking.

Now the contradiction can be easily resolved. Before the sin of the Golden Calf, the Jewish people were on a lofty spiritual level. According to Chazal (Avodah Zarah 5a), they were virtual angels! The Mishkan instructions given at that point in Parshas Terumah reflected that stature by placing the vessels before the structure.

But the Mishkan was built after the sin of the Golden Calf. By that time the spiritual level of the Jewish people had been greatly diminished. Thus, in the actual construction, priority is given to the structure (symbols of action) over the vessels (symbols of thought and sentiment). In our diminished state it is through the conditioning of deeds that we come to pure motives.