After detailed instructions on how to build the Mishkan and an accounting of the completed garments and parts of the Mishkan, Moshe is finally ready to put it all together. The passuk (verse) tells us that the Mishkan was set up on the first day of the first month in the second year (40:17). The very next passuk reiterates that Moshe indeed assembled the Mishkan, and subsequent pessukim (verses) detail exactly what Moshe did. Why do we need to be told three times in a span of eleven pessukim (two in summary and one in detail) that the Mishkan was assembled?

Rabbis Scherman/Slotowitz (Artscroll) suggest that the process of designing, crafting, and assembling the Mishkan culminated in the most singular event in human history: The glory of G-d rested among people, in full view of all. This extraordinary tabernacle was built with the people’s gifts and their hands, directed by their prophets, and made possible by their repentance. This recipe of care, effort, and thoughtfulness warranted repeated affirmations that our Mishkan was at last complete. When we pour our hearts and souls into something we value and succeed, we deserve to feel proud, and G-d is just as proud of us.

The very last Passuk (verse) of this week’s Parsha, Pekudei, tells us that “a cloud rested over the Mishkan by day, fire will appear in it at night, in the view of all the house of Israel throughout their journeys” (40:38). Why is fire the only object described in future tense? What does “throughout their journeys” add, especially considering the fact that they didn’t travel at night, which means that roughly half the time they weren’t really traveling?

One possible answer these questions is that “journeys” refers to our everyday life, and that G-d is with us day and night, helping us with our struggles. So why use future tense? Knowing that G-d will be with us in future challenges comforts us now, and prepares us for whatever the future holds. Perhaps that is also why the flame isn’t separate from the cloud, but burns within it. Our support system is always there, from within, coming in the form of family and friends, but starting with G-d Himself.

One of this week’s Parshiot, Pekudei, relates a very interesting story between Moshe and Betzalel, who built all the utensils for serving G-d in the desert. When Moshe told Betzalel to build the utensils before the actual housing (Mishkan) for them, Betzalel uncharacteristically spoke up, claiming that you couldn’t have the tools without first building the house because you’d have nowhere to put them. Moshe thought about it, agreed, and praised Betzalel for his insight. This seems very odd, being that Moshe got his orders from G-d, and there was never a valid reason to deviate until now. Why did Moshe suddenly change the way it was to be done?

As Rashi helps us understand, Betzalel’s reasoning had a more global meaning: Jews can’t just perform the actions (Mitzvot) that are required without first having a ‘home’ for them. To some that home is a real home where they can share the learning and performance of Torah with their families. To others that home lies within their hearts, as they struggle to be Jews in an environment that’s not as supportive. But each of us has to perform Mitzvot and store them within our own “Mishkan” (housing). The point is not to just perform G-d’s commandments and hope that one day we’ll be inspired to grow from them, but to always have in mind that our goal is to realize their value. To appreciate and learn of the beauty of the Torah is to realize that we’ve always had a home for it in our hearts.

Parshat Pekudei relates a very interesting exchange between Moshe and Betzalel, who built all the utensils for serving G-d in the desert. When Moshe told Betzalel to build the utensils before the actual housing (Mishkan) for them, Betzalel uncharacteristically spoke up, claiming that you couldn’t have the tools without first building the house because you’d have nowhere to put them. Moshe thought about it, agreed, and praised Betzalel for his insight. This seems very odd, being that Moshe got his orders from G-d, and there was never a valid reason to deviate until now. Why did Moshe suddenly change the way it was to be done?

As Rashi helps us understand, Betzalel’s reasoning had a more global meaning: Jews can’t just perform the actions (Mitzvot) that are required, without first having a ‘home’ for them. To some that home is a real home where they can share the learning and performance of Torah with their families. To others that home lies within their hearts, as they struggle to be Jews in an environment that’s not as supportive. But each of us has to perform Mitzvot and store them within our own “Mishkan” (housing). The point is not to just perform G-d’s commandments and hope that one day we’ll be inspired to grow from them, but to always have in mind that our goal is to realize their value. To appreciate, learn from and live the beauty of the Torah is to realize that we always have a home for it in our hearts.

Aliya Summary: G‑d instructed Moshe to erect the Tabernacle on the first of Nissan. G‑d also instructed Moshe to place all the Tabernacle’s vessels in their proper places, and to anoint all of the items with the anointing oil, thus sanctifying them. Moshe is also directed to dress Aaron and his sons in the priestly garments, and to anoint them, too. When Moshe finished this task a Cloud of Glory and the Divine Presence filled the Tabernacle. This cloud also served as the Jews’ guide throughout their desert sojourn: when the cloud lifted, the people would travel, following the cloud until it rested, where they would set up camp until the cloud would lift again.

Rashi says that on the 8th day of the dedication of the Mishkan, Moshe and Aharon were on equal status. But only on that day. After that, Moshe is “only” a Levi, and Aharon takes over the reins. It is said that Moshe would have been the Kohen Gadol, except for the way he spoke to G-d at the Burning Bush. It was then that G-d brought Aharon to Moshe, so to speak, to share the responsibilities and privileges of leadership.

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.

One of this week’s Parshiot, Pekudei, relates a very interesting story between Moshe and Betzalel, who built all the utensils for serving G-d in the desert. When Moshe told Betzalel to build the utensils before the actual housing (Mishkan) for them, Betzalel uncharacteristically spoke up, claiming that you couldn’t have the tools without first building the house because you’d have nowhere to put them. Moshe thought about it, agreed, and praised Betzalel for his insight. This seems very odd, being that Moshe got his orders from G-d, and there was never a valid reason to deviate until now. Why did Moshe suddenly change the way it was to be done?

As Rashi helps us understand, Betzalel’s reasoning had a more global meaning: Jews can’t just perform the actions (Mitzvot) that are required without first having a ‘home’ for them. To some that home is a real home where they can share the learning and performance of Torah with their families. To others that home lies within their hearts, as they struggle to be Jews in an environment that’s not as supportive. But each of us has to perform Mitzvot and store them within our own “Mishkan” (housing). The point is not to just perform G-d’s commandments and hope that one day we’ll be inspired to grow from them, but to always have in mind that our goal is to realize their value. To appreciate and learn of the beauty of the Torah is to realize that we’ve always had a home for it in our hearts.

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.