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Vayakhel-Pekudei - 6th Portion
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Vayakhel-Pekudei - 6th Portion
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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