Saturday 9th March 2024 29th Adar 1 5784
PARASHAT VAYAKEYL by Herschel Raysman
Exodus 35:1-38:20; 2 Kings 12:1 – 7; Matthew 17:22-27
Throughout the Jewish year, there are a handful of special habbatot (plural for Shabbat) that warrant a mention. These Shabbatot have special Torah readings associated with them which are additional to the normal readings for each Shabbat.
This Erev Shabbat is one such example and is known as Shabbat Shekalim which falls before or on the Rosh Chodesh of the month before the month of Nissan, when we observe Pesach. Because this is a leap year, Shabbat Shekalim coincides wth the Shabbat before Rosh Chodesh Adar 2.
This is in accordance with the tradition that the half-shekel contribution was taken up on the first day of Nissan. And, if this is somewhat confusing, welcome to Jewish space!
Notice that the content of this and next Shabbat’s parasha – Pekudai – is a repetition of previously given instructions. For example, the emphasis on Shabbat observance is repeated. From a literary point of view,
We have a very nice sandwich:
Two weeks of Tabernacle instructions (Terumah, Tetzaveh),
the middle filling - the Golden Calf incident, (Ki Tisa), and
the two weeks of the actual Tabernacle construction (VaYakhel, Pekudei).
Commentators, who note the Torah's brevity on many occasions, struggle with this detail! Surely, Torah could have simply said: All that God commanded, they did, instead of virtually repeating everything!
However, there are two slight differences:
in the earlier parashiyot, the instructions were future e.g "You shall make the altar"
in the final 2 parashiyot of the book of Exodus, the instructions are in the past tense; e.g. "He made the altar."
AND,
the description in the earlier parashiyot begins with the holiest and most important objects and works outward toward the entrance
However, when the construction begins, the work begins from the outer and work toward the most holy items hidden behind the veil.
And so, Moshe gathered the entire nation together- kol adat B’nei Yisrael - and charged them with the privilege of building the actual Sanctuary. This happened a day after the terrible sin of the golden calf incident.
Now, because Torah rarely mentions that Moshe gathered the Jewish people, it is worthwhile to ponder upon why it is mentioned here. There are a few possible reasons for this:
Moses gathered the entire people together to demonstrate HaShem’s forgiveness for the golden calf incident and also, to demonstrate his renewed love for the people.
Moses conveyed this command to an assemblage of the entire nation -- men, women, and children -- because everyone would have an equal share in the construction – the half shekel (Ramban; Or HaChaim).
Unity is the prerequisite for Hashem’s revelation. Before the Torah was given, there had to be unity among the Jewish people. Similarly, before the Jewish people could create a dwelling place for Hashem, the aspect of unity had to be intensified.
This was further expressed through the contributions to the construction of the Temple. Money is often a source of contention and divisiveness. By combining funds in a united effort, they brought unity into their financial affairs. And so, the instruction was for the rich and poor alike to bring ½ shekel for the work of the upkeep of the Sanctuary.
Ex 30:15 - 16
15 The rich shall not give more and the poor shall not give less than half a shekel , when you give an offering to the LORD, to make atonement for yourselves.
16 And you shall take the atonement money of the children of Israel, and shall appoint it for the service of the tabernacle of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for yourselves."
What does it mean that this half-shekel contribution is a memorial? The Hebrew word for a “memorial” is zikaron - a memorial, a reminder, a remembrance. What should the Jewish people remember?
This idiomatic word “zikaron” (memorial or reminder), depicts a common experience shared by the entire nation as a unified people! They experienced the sea parting and they crossed over on dry land. They witnessed God’s Shechinah descend upon the mountaintop as a flaming fire. Together as one united entity, they heard His voice communicating with them. This collective memory guides the Jewish people into fulfilling their calling and identity as a people set-apart in God’s service. It guides them in thinking and behaving in the way God has instructed them to do.
Remember:
The Rock of your strength (Isaiah 17:10)
Remember and observe Pesach (Exodus 13:3)
Remember the Patriarchs (Exodus 32:13)
Remember My covenant (Lev 26:42)
Remember and obey my mitzvot (Num 15:40)
Remember that you were once slaves in Egypt (Deut 5:15
Remember that Adonai brought you out with a mighty hand and outstretched arm (Deut 5:15)
Remember, never forget, the Torah that HaShem gave you (Deut 9:7)
Remember to magnify His works (Job 40:32)
As followers of Yeshua, what is our collective memory? What ought we to remember that will bring a shared belief and faith in Yeshua’s followers?
1. remember to be quick to repent and be reconciled (Matthew 5:23-24)
2. Remember that I am always with you (Matt 28:20)
3. Remember the Word spoken to us (John 15:20)
4. Remember the poor, the widow and the orphan (Galatians 2:10)
5. Remember Yeshua, the Messiah (2 Tim 2:8)
6. Remember that you were once slaves to sin
SCRIPTURE FURTHER DECLARES THAT WE CAN ASK GOD THAT HE REMEMBERS CERTAIN PROMISES CONCERNING US.
Remember us in the merit of the patriarchs, Abraham, Isaac and Jacob
remember us in the merit and virtues of Yeshua, our Messiah
remember that You have promised in the Messiah, to forgive and forget all our sins and iniquities
At Beit Ariel, following the practice of FFOZ, we conclude the Amidah liturgical prayer as follows:
לְמַֽעַן יֶשֽׁוּעַ רַבֵּֽנוּ, בִּזְכוּת וּזְכוּיוֹת שֶׁלּוֹיִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶֽיךָ, יְיָ צוּרִי וְגֹאֲלִי
L’ma’an Yeshua Rabeynu, biz’chut uz’chuyot Sheloh, Yih’u leratzon im’rei phi v’heg’yon libi lefanechah, Adonai Tsuri vegoh’ali
For the sake of our Master Yeshua, in his merit and virtues,
may the sayings of my mouth and the meditation of my heart be favourable to you, O LORD, my Rock and my Redeemer.
God’s grace, mercy, and forgiveness extended to us in the Person of Yeshua, provides not only a collective memory but also, it demands a human response!
Psalm 73: 28
But it is good for me to draw near to God; I have put my trust in the
Lord GOD, That I may declare all Your works.
WE ARE CALLED TO DECLARE HIS WORKS! The Hebrew word here for
‘works’ is ‘melachah’ which can mean a messenger or the message itself!
IT IS BOTH/AND. Dear friends, we are His living message-bearers!
We are His letter, written on living disciples of the LORD!
May we be found worthy of so high a calling, we ask and pray
beshem Yeshua!