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Cheit HaEgel. The fact that Bnei Yisrael did exactly what Hashem said without failing at any single minute detail showed that they had resumed their full commitment to Hashem. Recognizing this, Moshe blessed them that Hashem should recognize this as well. When Moshe blesses the nation he shows them that they have won himself and Hashem back, and they are now worthy of being that nation that was envisioned back at Har Sinai. With this idea we can see that Bnei Yisrael have come full circle from the beginning of Sefer Shemot. The Midrash says that they were on the lowest possible level of impurity. They arose from this and while there were many ups and downs, Sefer Shemot ends on a true high note of complete Teshuva and renewed Avodat Hashem. Chazak Chazak VeNitchazek!
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This weeks Parashah is about the completion and the details of the Mishkan. Right after the Mishkan was completed we see Moshe do something very interesting. The passuk says, Moshe saw all the work that Bnei Yisrael did and Moshe blessed them. Rashi says that the Bracha was, May it be His will that the Shechinah should rest in the work of your hands. And may the pleasantness of the Lord our God be upon us. The question I would like to pose is why did Moshe bless the Jewish people after the completion of the mishkan? Why here? Why now? And why this Bracha in particular? The Abarbanel says that the Mishkan was completed without one flaw. Moshe appreciated this and was happy that Bnei Yisrael listened to the exact words of Hashem. Bnei Yisrael had just made an enormous mistake in their Avodas Hashem, with
Moshe is the central character in the Torah as a whole, but particularly in the books of ,, and . , called , describes in great detail the utility of the how it is to be used, and the main character is . This , so lovingly and carefully engineered under Moshes leadership, will be used exclusively by and his sons. So why does Moshe inaugurate it, and light the menorah, burn , and place on the if this is not his role in the future? R. Elchanan Samet suggests an important distinction that will help explain this. On one hand the was a , a tent of meeting, where Hashem would communicate with Moshe. This structure now replaces the previous . This was a use that was limited exclusively to Moshe. It was in this location that the relationship that Hashem and Moshe developed on Har Sinai, amidst the clouds and fire, will now continue. This is why Hashem came down and filled the with the 53:04( ). It was also a , a tent of service. This capacity is
" only developed and explored in when Aharon and his sons transform it into a place where the happens. This Perek is the bridge, the link, between the building of the structure and its entry into service. At first, it is the meeting place between Hashem and his agent, Moshe. Only after does it assume its main function, to be a meeting place between the agent of Bnei Yisrael, Aharon and his sons, and Hashem. I think there is an important underlying question that needs to be considered. Does something (an item, an event, even a piece of literature) belong to the person who created it, and oversaw its development, or does it belong to those who use it, who bring it into the world and breathe life into it. Moshe and Hashem deserved the opportunity to meet in the they had designed, but for the to complete its mission, it needed to be handed off to the . What do you think?
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4. Why was the Kohen Gadol allowed to wear wool and linen together for the ephod? Doesn't it violate Shatnez? (39:2) Why are the Shkalim called Shekel HaKodesh? (38:24)
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