Vayakhel-Pekudei - 6th Portion

Join me as we learn the sixth Torah reading of a yakul and pakud together. That is Friday of the Torah reading of a yakul and pakud in a non- leap year. Yesterday we learned about the making of the koshen and the aphot and how it was combined with the different strands of gold and turquoise and how they always had to be connected with one another. Today we continue with the rest of the garments that were made for the Coen and the other Coanim. Verse 22. And then they made the robe which went to the that went under the aphod as well completely woven as made completely out of turquoise. Verse 23. The opening of the robe was folded inward like a collar. It was all around its opening. There was an edging like a hem and therefore which should not be torn. Verse 24. And on the lower hem of the robe they made pomegranates made up of turquoise, purple and scarlet intertwined and intertwined one with another. Verse 25. As well as they made bells made out of out of pure gold. And they put these bells in the pomegranates on the edge of the on the hem of the robe all around it inside the pomegranates. There's actually a debate if it was actually inside the pomegranates or one after the other which was separate discussion as we discussed previously. Verse 26. There was a pome bell pomegranate bell pomegranate on the edges on the hem of the robe all around that he should serve with used as a service in the holy temple like God commanded Moshe. Verse 27. Now we go to the headgear and the tunics and the sash that were made. They made the woven linen tunics and the sons. Verse 28. And the linen turban uh was made the that was also made out of linen and the splendid linen hats and the trousers and the the pants that were made also are all made of linen meaning the splendid uh hats that these were the hats that made them look beautiful, splendid, showing that that this was their job. They themselves um meaning that these actual hats at times we find are called pair because they show the splendid. They show who the individual was on the wearing these items. Verse 30. And then they made the forehead plate which were which was on the which was considered as a holy crown made out of pure gold. They wrote on it God's name inscribed like a signate ringe the words holy unto God. Verse 31. They placed a turquoise string which would pass over it to pass over the top of the turban. God commanded Moshe. This we explained and Rash goes back to the as we explained it previously how it went from the sides and then over the top of the hat. Verse 31. through these uh turquoise strings. He would place the for the breast the uh the plate that went on his forehead. Then it would sit on the turban like a crown. You cannot say that the actual tit that the actual forehead plate was on the actual breastplate because when it talks about the slaughtering of the animals we learn that is here was seen between the between the forehead plate and the actual turban that was placed in between. Therefore I must say that the actual forehead plate was on the forehead. So therefore that turban was above it and the was right below it. Then what does it mean that the that the tits that the for should be on the turban on top of it also I asked previously over here it says I should put on it a turquoise string however when we look in the Torah reading of where it says you should put a turquoise string that it should be placed on the string and over here it says that the string should be placed on the turban which one is it when we talk about the string of turquoise. There were threads. They were used to be able to tie the turban. These strings were placed on the actual forehead plate. They were then placed in the back to be able to keep the turban down and to keep the tits in place because the actual forehead plate only went from ear to ear. How then would it sit on the forehead of the coing? So therefore, how then would he be able to keep it on his forehead? So therefore, she explains therefore he had strings that were coming out of it to its two ends and it would tie in the middle. They would have two ends on the side, a string that would go in the middle. They would tie it in the back and then another string that would go on top of the turban. And thereby you had he had one that would go on top and one that would go on bottom to the side of his forehead. This would be the easiest way for somebody to tie it because generally when we use the terminology knotting something or tying something, you're usually using two strings to tie it. Therefore, now he explains on the um on the actual turquoise string as he explained previously in par that there were two strings coming from the back. Then there was another two strings coming from the center. They were all attached from the back. This way you would have it. It would be on the mitzvah as it's on its forehead and everything would be attached. But at the same time there was a space in between in between where the fill and would protrude from this was all explained already in par. Rashi continues don't ask wonder because you may ask the terminology that the Torah uses is one strand of turquoise over here based according to Rash's interpretation there were three strands two on the sides then one in the center. So then the Torah should have used a plural terminology. So Rashi explains being because there were many of them because there were many of them. We find this as well by the breastplate and by the aphod where it says annual then tie the breastplate from its rings and it uses also the same terminology a singular term seal one thread because anytime you're tying there is means automatically that there's more than one. Because when you look at the you had two rings on top, two rings on the bottom, there was a string that was tying it. And still in all the Torah only uses that terminology of singular term of string. And generally when you're tying there's at least four less than two there isn't. So therefore over here we must say there were two strings on either side. The very fact that the Torah only uses a singular term is because he's using a terminology of tying. Every time we find tying, tying will always be in plural. Verse 32. And all the work of the tabernacle has now been concluded. And all the Jewish people did exactly what Moshe commanded them. So they did. Verse 32. the work as everything that God commanded. Verse 33, they brought the tabernacle to Moshe the tent and all its vessels cross of its its um it its clasps crush of its planks of its crossarss and its beams, its pillars and the sockets. Why did they have to bring it all to Mohaw? They just erect it and then Mosha would come and see a finished product. The problem was they couldn't put it up because Moshe didn't do anything in the actual construction of the Mishkan. He was the only one that commanded them. God allowed that the last part of it, the actual putting it up, the actual erection of the m of the Mishkan, Moshe was going to be the one to do it. No human individual was able to do it because these planks were so difficult. They're very heavy. They were 20 cubits tall. A cubit and a half wide. It was very tall, very strong. The person didn't have the ability to stand them up. But Mosha was the one that was able to do it. You may ask, how did Moshe do it if it was so heavy? Moshe actually said to God, "How's this even humanly possible?" Uh so God told him God said to him you do your part and it will look like you're the one doing it for and it stood up on its own. That's why you'll notice later on in chapter 40 it says Mishkan the Mishkan got up was erected meaning it got up on its own. That's what the med explains. Verse 34 and the covering of the ramkin and the covering of the skin and the uh and the partition curtain. 35 and the arc of the covenant and its ples and its cover and its tables and vessels and the showbread candle lamps the lamps that were in due order and all its utensils and the oil for illumination. Verse 38 and the golden altar, the anointing oil, the incense offering oil and the screen for the entrance of the tent. Verse 39, the copper alter and the web and the upper grate that was on it that it had as of its poles and it utensils a the lane and its basin. Verse 40. The crocheted hangings that were for the courtyard pillars and its sockets. The curtain, the screen that was for the opening of the courtyard of its its stakes, its pegs and its stakes and all the vessels that were needed for the service in the tabernacle for the tent of gathering. Verse 41, the netted packing cloths which were the moving blankets that would be used in holy as the holy garments for the high priest and for his children to serve as priests in the holy temple. Verse 42. everything that God commanded Moshe. So did the Jewish people indeed do all the work that they were told to do. Verse 43 Moshe saw that they indeed has done everything and they did it exactly the way God commanded. That's the way they actually did it and Moshe blessed them. What did Moshe bless them? Verse 43, the blessing was said, "May it be the will of God that the divine presence rest in the work that you've done." And as it says in verse 90, may the blessing of God, may the graciousness of God's divine presence be in upon us. These are one of the 11 psalms that Moshe composed starting from Psalm 90 through Psalm 100 are the psalms that Moshe composed which is Mosha a prayer to Moses. May it be sometimes we have this is what Mosha is telling the Jewish people. Many times a person can work but without God's blessing we don't see the blessing in our work. Over here Moshe was blessing the Jewish people then and blessing us all. that may we see God's blessing in the work we do. This concludes the sixth Torah reading of