Aliya Summary: The rest of the priestly garments were completed: The High Priest’s me’il (blue robe adorned with golden bells and cloth “pomegranates”) and tzitz (a golden band worn on the forehead, which was engraved with the words “Holy to G‑d”); and the four garments worn by both the High Priest and the regular priests: tunics, turbans, sashes and pants. With this, the construction of the Tabernacle and all its vessels and accoutrement were finished. The craftspeople brought their finished products to Moshe. Moshe saw that all the work had been done exactly to G‑d’s specifications, and he blessed the workers.

Talmud Yerushalmi notes that the phrase, “as G-d had commanded Moshe” appears 18 times in Pekudei. Correspondingly, we have 18 brachot in our weekday Amida (the connection between Service in the Mikdash and Davening is obvious). Thus says Sh’muel b. Nachmani in the name of Rabbi Yochanan. This does not include the first time the phrase is used: And Bezalel… did all the G-d had commanded Moshe. There are differences between the context of the phrase with Bezalel and contexts of all the other uses of the phrase that justify its not being counted together with the rest. On the other hand, our Amida does have a 19th bracha, so the “extra” phrase is accounted for.

Aliya Summary: The High Priest’s ephod — a reversed apron which covered the back — and its precious-stone-studded shoulder straps were made. The High Priest’s Choshen Mishpat (“Breastplate of Judgment”) was assembled. It contained four rows of precious stones, each row containing three stones. Artisans engraved the names of the Twelve Tribes of Israel upon these twelve stones. The Choshen Misphat was then secured by straps which connected it to the ephod.

The names of the 12 tribes (actually, it was the 12 sons of Yaakov) were engraved on the stones, six on each stone.

Aliya Summary: The Tabernacle’s construction is capped off with the construction of the Outer Altar, the copper wash basin, the mesh curtains which surrounded the Tabernacle courtyard, and the beams and hooks which anchored them. The Torah then gives an exact accounting of the amounts of gold, silver and copper donated for the construction of the Tabernacle, as well as the vessels and building materials constructed with these supplies.

We are taught from the fact that Moshe gave a voluntary accounting of the materials he collected, that a person in the position of collecting monies for the community must conduct themselves in such a way that they will always be above suspicion. Even if the individual is completely trustworthy, they should take measures to avoid the possibility of appearing improper. The Talmud tells us that the family of Kohanim that was in charge of compounding the Ketoret (incense) did not allow its women to use perfume, lest someone suspect them of taking from the sacred ingredients of the Ketoret. Similarly, the bakers of the Lechem HaPanim did not eat fine bread, so that no one should even get an idea that they were taking the special flour of the Mikdash for their own use.

Aliya Summary: This Aliya describes the construction of the menorah (candelabra) and the Incense Altar. The anointing oil and the incense are also prepared.

One common aspect of both of these items is that they emit their “influence” to all those around them, without prejudice, providing light and a sweet smell to all near them. It’s meant to be a model for our behavior.

Aliya Summary: Moshe announces G‑d’s choice of Bezalel and Oholiav to serve as foremen of the Tabernacle construction project, and he transfers to them all the donated materials. The people, however, continued donating generously, until the craftspeople report to Moshe that they have more than enough materials to complete their task, causing Moshe to issue a proclamation requesting everyone to cease donating materials. The craftspeople began their work. The tapestries which covered the Tabernacle were assembled, and the craftspeople construct the Tabernacle wall panels, their sockets, the curtains which covered the entrance to the sanctuary and which separated the Holy of Holies from the rest of the sanctuary, the Ark, and the Showbread Table.

When G-d commanded Moshe about the Mishkan, He first commanded the making of the Aron, Shulchan, and Menora. Then, the roofing layers – the Mishkan, the Ohel, and the Orot. Only then were the wall boards and foundation sockets brought into the picture. In the carrying out of the commands, a more “practical” plan was followed. The structure and then the furnishings. But how can Moshe and Bezalel deviate from the commands of G-d? You can’t just do whatever you want in this kind of thing. Commentaries say that Moshe and Bezalel requested and received permission from G-d to take the more human, practical approach.

General Overview: In this week’s portion, Vayakhel-Pekudei, Moshe gathers the Jews and relays to them all the details regarding the construction of the Tabernacle, its vessels, and the priestly garments. The actual construction and assembly is also described. This portion repeats many of the details described in the portions of Terumah and Tetzaveh, wherein G‑d instructed Moshe regarding the assembly of all these objects. The Tabernacle is erected, and G‑d’s presence dwells therein.

First Aliya: On the day after Moshe descended from Mount Sinai with the Second Tablets, after successfully securing atonement for the sin of the Golden Calf, he gathered all the Jewish people. The primary purpose of this assembly was to inform the Jews of G‑d’s desire for a Sanctuary to be constructed. He began, however, with a brief reminder regarding the observance of the Shabbat. This was followed by a description of the materials needed to construct the Tabernacle, and a list of the vessels, Tabernacle parts, and priestly garments which were to be produced. The men and women came forward and generously donated all the materials which Moshe enumerated.

Aliya Summary: The Tabernacle’s construction is capped off with the construction of the Outer Altar, the copper wash stand, the mesh curtains which surrounded the Tabernacle courtyard, and the beams and hooks which anchored them.

The final vessel described is the Washing Basin and its Stand. It was made of copper. Tradition tells us that the copper came from the mirrors of the Israelite women. At first, Moshe did not want to accept them because of the vanity associated with mirrors. G-d, however, told Moshe how very precious this gift was in His eyes, because they reminded Him (so to speak) of the role Jewish women played in the redemption of the people from Egypt.

Aliya Summary: This Aliya describes the construction of the Menora (With the exception of the oil cups, everything else – the branches, decorative orbs, cups, flowers – was hammered from one piece of gold) and the Incense Altar. The anointing oil and the incense are also prepared.

What’s the significance of having it made of one piece of gold? Perhaps it’s to accentuate the point that it’s not the top of the branch that is most important because it holds the oil, and it’s not the bottom of the base that’s most important because it keep the Menora standing, but every piece is equally important, as is the case with every Jew and every member of society. Everyone has their roles, but we’re all one big piece of gold.

Aliya Summary: The construction continued. In this Aliya, the craftspeople construct the Tabernacle wall panels, their sockets, the curtains which covered the entrance to the sanctuary and which separated the Holy of Holies from the rest of the sanctuary, the Ark, and the Showbread Table.

Half of this Aliya describes what Bezlalel was to do, and the second half describes Betzalel actually doing what he was supposed to do. Why not just say that he did was he was instructed? Rash says that because he put his heart into it, the Torah describes everything he did. This description isn’t for his benefit, but for us to realize that our thoughtful efforts are recognized.

In Parshat Vayakhel, it describes that the frame of the Tabernacle was constructed of “shittim wood, standing.” The talmud offers several explanations of this phrase. The first and simplest is that it refers to the orientation of the planks used in the construction; they should be vertical rather than horizontal. Another interpretation is that “standing” means that they are standing to this very day – the Tabernacle has been hidden away, but has not been destroyed. R’ Baruch Simon cites a number of sources who contrast this to the Temple, which was burned to the ground. Why will the Tabernacle stand forever while the Temple has been destroyed?
He explains that the Temple was largely constructed by the hired labor of Tyrean craftsmen who were working for money, not for the sake of the task itself. Their hearts weren’t truly in it. However, the Tabernacle was built by Jews themselves, out of commitment and love of G-d. Our accomplishments are most likely to endure when they are done in this fashion, with dedication and for their own sake.