Pekudei - Exodus 40: 28-38 - Cloudy with a Chance of God

Chapter 40

28. He placed the screen for the entrance of the Mishkan.		כח. וַיָּשֶׂם אֶת מָסַךְ הַפֶּתַח לַמִּשְׁכָּן:
29. The altar of the burnt offering he placed in front of the entrance of the Mishkan of the Tent of Meeting, and he offered up the burnt offering and the meal offering upon it as the Lord had commanded Moses.		כט. וְאֵת מִזְבַּח הָעֹלָה שָׂם פֶּתַח מִשְׁכַּן אֹהֶל מוֹעֵד וַיַּעַל עָלָיו אֶת הָעֹלָה וְאֶת הַמִּנְחָה כַּאֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה:
30. He placed the washstand between the Tent of Meeting and the altar, and there he put water for washing,		ל. וַיָּשֶׂם אֶת הַכִּיֹּר בֵּין אֹהֶל מוֹעֵד וּבֵין הַמִּזְבֵּחַ וַיִּתֵּן שָׁמָּה מַיִם לְרָחְצָה:
31. and Moses, Aaron, and his sons would wash their hands and their feet from it.		לא. וְרָחֲצוּ מִמֶּנּוּ משֶׁה וְאַהֲרֹן וּבָנָיו אֶת יְדֵיהֶם וְאֶת רַגְלֵיהֶם:
32. When they entered the Tent of Meeting and when they approached the altar they would wash as the Eternal had commanded Moses.		לב. בְּבֹאָם אֶל אֹהֶל מוֹעֵד וּבְקָרְבָתָם אֶל הַמִּזְבֵּחַ יִרְחָצוּ כַּאֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה:
33. He set up the courtyard all around the Mishkan and the altar, and he put up the screen at the entrance to the courtyard; and Moses completed the work.		לג. וַיָּקֶם אֶת הֶחָצֵר סָבִיב לַמִּשְׁכָּן וְלַמִּזְבֵּחַ וַיִּתֵּן אֶת מָסַךְ שַׁעַר הֶחָצֵר וַיְכַל משֶׁה אֶת הַמְּלָאכָה:
34. And the cloud covered the Tent of Meeting, and the glory of the Eternal filled the Mishkan.		לד. וַיְכַס הֶעָנָן אֶת אֹהֶל מוֹעֵד וּכְבוֹד יְהֹוָה מָלֵא אֶת הַמִּשְׁכָּן:
35. Moses could not enter the Tent of Meeting because the cloud rested upon it and the glory of the Eternal filled the Mishkan.		לה. וְלֹא יָכֹל משֶׁה לָבוֹא אֶל אֹהֶל מוֹעֵד כִּי שָׁכַן עָלָיו הֶעָנָן וּכְבוֹד יְהֹוָה מָלֵא אֶת הַמִּשְׁכָּן:
36. When the cloud rose up from over the Mishkan, the children of Israel set out in all their journeys.		לו. וּבְהֵעָלוֹת הֶעָנָן מֵעַל הַמִּשְׁכָּן יִסְעוּ בְּנֵי יִשְׂרָאֵל בְּכֹל מַסְעֵיהֶם:
37. But if the cloud did not rise up, they did not set out until the day that it rose.		לז. וְאִם לֹא יֵעָלֶה הֶעָנָן וְלֹא יִסְעוּ עַד יוֹם הֵעָלֹתוֹ:
38. For the cloud of the Eternal was upon the Mishkan by day, and there was fire within it at night, before the eyes of the entire house of Israel in all their journeys.		לח. כִּי עֲנַן יְהֹוָה עַל הַמִּשְׁכָּן יוֹמָם וְאֵשׁ תִּהְיֶה לַיְלָה בּוֹ לְעֵינֵי כָל בֵּית יִשְׂרָאֵל בְּכָל מַסְעֵיהֶם:

Guide Questions

1. According to the Stone Chumash on verse 35 (p. 540), how does Rashi explain that the Torah says in this portion that Moses could not enter the Tent of Meeting, but in Numbers 7:89 it says that Moses could? What is Ramban's opinion? Have you ever had an experience that was so intense you could only do it sometimes? When?

2. According to Etz Hayyim (p. 571), what is the significance of the word וַיְכַל in verse 33? How do you think building the Mishkan, or creating anything for that matter (writing a song, drawing a picture, etc.) is like God creating the world?

3. According to Etz Hayyim (p. 572), how does the book of Exodus begin, and how does it end? Why? What other places in Judaism do we learn this lesson?

4. In the poem "At the Tent of Meeting" by Sherry Blumberg in the Women's Torah commentary (p. 566), what do you think the lines "Let the opening of the tent, encourage the opening of the text" mean? What message do you get out of the whole poem?

5. In Text Messages, (109-110), what does Rabbi Paul Yedwab's personal mantra "no boat" have to do with the coming of God's Presence into the Tabernacle? Have you ever had a time when something you prepared for suddenly became worthwhile, like a cloud unexpectedly settling in? When?

Ki Tisa - Exodus 34:1-8 - Thirteen Attributes of God

Chapter 34

1. The Eternal said to Moses: "Carve for yourself two stone tablets like the first ones. And I will inscribe upon the tablets the words that were on the first tablets, which you broke.		א. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה פְּסָל לְךָ שְׁנֵי לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וְכָתַבְתִּי עַל הַלֻּחֹת אֶת הַדְּבָרִים אֲשֶׁר הָיוּ עַל הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ:
2. Be prepared for the morning, and in the morning you shall ascend Mount Sinai and stand before Me there on the top of the mountain.		ב. וֶהְיֵה נָכוֹן לַבֹּקֶר וְעָלִיתָ בַבֹּקֶר אֶל הַר סִינַי וְנִצַּבְתָּ לִי שָׁם עַל רֹאשׁ הָהָר:
3. No one shall ascend with you, neither shall anyone be seen anywhere on the mountain, neither shall the sheep and the cattle graze facing that mountain."		ג. וְאִישׁ לֹא יַעֲלֶה עִמָּךְ וְגַם אִישׁ אַל יֵרָא בְּכָל הָהָר גַּם הַצֹּאן וְהַבָּקָר אַל יִרְעוּ אֶל מוּל הָהָר הַהוּא:
4. So he [Moses] carved two stone tablets like the first ones, and Moses arose early in the morning and ascended Mount Sinai as the Eternal had commanded him, and he took two stone tablets in his hand.		ד. וַיִּפְסֹל שְׁנֵי לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וַיַּשְׁכֵּם משֶׁה בַבֹּקֶר וַיַּעַל אֶל הַר סִינַי כַּאֲשֶׁר צִוָּה יְהֹוָה אֹתוֹ וַיִּקַּח בְּיָדוֹ שְׁנֵי לֻחֹת אֲבָנִים:
5. And the Eternal descended in the cloud and stood with him there, and he called out in the name of the Eternal.		ה. וַיֵּרֶד יְהֹוָה בֶּעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם יְהֹוָה:
6. And the Eternal passed before him and proclaimed: Adonai, Adonai, God, Who is compassionate and gracious, slow to anger and abundant in loving kindness and truth,		ו. וַיַּעֲבֹר יְהֹוָה | עַל פָּנָיו וַיִּקְרָא יְהֹוָה | יְהֹוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וֶאֱמֶת:
7. preserving loving kindness for thousands, forgiving iniquity and rebellion and sin; clearing yet not completely clearing [of sin], visiting the iniquity of parents on children and children's children, to the third and fourth generations."		ז. נצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֹן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד | עֲוֹן אָבוֹת עַל בָּנִים וְעַל בְּנֵי בָנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים:
8. And Moses quickly bowed his head to the ground and prostrated himself.		ח. וַיְמַהֵר משֶׁה וַיִּקֹּד אַרְצָה וַיִּשְׁתָּחוּ:

Guide Questions

1. According to Rashi, why did Moses have to carve the new tablets himself? What does Rashi compare this to (summarize the parable in your own words)? Explain the symbolism behind the parable: who is the king? The bride? What is the wedding contract? What do you think of this imagery?

2. According to Rashi, why must Moses ascend/go up the mountain alone in verse 3? What lesson might this teach us today? According to Etz Hayyim (p. 540), why isn't Aaron included? What do you think of that?

3. According to Rashi, what does "וְנַקֵּה לֹא יְנַקֶּה" in verse 7 mean?  Compare this to Plaut's Modern Commentary (p. 664, "Four Times"). What is the meaning of "forgiving inquity, transgression, and sin"? What do you think of this?

4. According to the Stone Chumash (p. 509), what are the Thirteen Attributes of God in verses 6-7? Compare them to the Plaut Modern Commentary (p. 663). What is the same in each interpretation? What is different? When are they used in synagogue? Why? If you were to name a quality you felt was "God-like" what would it be?

5. According to the Stone Chumash (p. 508), who called out to who when it says "and he called out in the name of the Eternal" (did Moses call out or God)? Why? What are some of the midrashim based on the words that God "passed" before Moses? What is the lesson at the end? Do you agree? Why or why not?

6. According to Etz Hayyim (p. 540), what is the meaning in verse 1 of having both a broken set of tablets and a new set of tablets, based on the Talmud Berachot 8b? How would you apply this today?

7. In the Plaut Modern Commentary (p. 665), why is the letter nun [נ] written larger in the Torah scroll in this verse? Similar to this what two letters are written larger than the rest in the Shema (Deuteronomy 6:4)? Why?

Tetzaveh - Exodus 27:20-28:8 - The Mitzvah is a Lamp, and the Torah is a Light

Chapter 27

20. And you shall command the children of Israel, and they shall take to you pure olive oil, crushed for lighting, to kindle the lamps continually.		כ. וְאַתָּה תְּצַוֶּה | אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד:
21. In the Tent of Meeting, outside the dividing curtain that is in front of the testimony, Aaron and his sons shall set it up before the Lord from evening to morning; [it shall be] an everlasting statute for their generations, from the children of Israel.		כא. בְּאֹהֶל מוֹעֵד מִחוּץ לַפָּרֹכֶת אֲשֶׁר עַל הָעֵדֻת יַעֲרֹךְ אֹתוֹ אַהֲרֹן וּבָנָיו מֵעֶרֶב עַד בֹּקֶר לִפְנֵי יְהֹוָה חֻקַּת עוֹלָם לְדֹרֹתָם מֵאֵת בְּנֵי יִשְׂרָאֵל:

Chapter 28

1. And you bring near to yourself your brother Aaron, and his sons with him, from among the children of Israel to serve Me [as kohanim]: Aaron, Nadab, and Abihu, Eleazar, and Ithamar, Aaron's sons.		א. וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ וְאֶת בָּנָיו אִתּוֹ מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ לִי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר בְּנֵי אַהֲרֹן:
2. You shall make holy garments for your brother Aaron, for honor and glory.		ב. וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת:
3. And you shall speak to all the wise-hearted, whom I have filled with the spirit of wisdom, and they shall make Aaron's garments to sanctify him, [so] that he serve Me [as a kohen].		ג. וְאַתָּה תְּדַבֵּר אֶל כָּל חַכְמֵי לֵב אֲשֶׁר מִלֵּאתִיו רוּחַ חָכְמָה וְעָשׂוּ אֶת בִּגְדֵי אַהֲרֹן לְקַדְּשׁוֹ לְכַהֲנוֹ לִי:
4. And these are the garments that they shall make: a choshen, an ephod, a robe, a tunic of checker work, a cap, and a sash. They shall make holy garments for your brother Aaron and for his sons to serve Me [as kohanim].		ד. וְאֵלֶּה הַבְּגָדִים אֲשֶׁר יַעֲשׂוּ חשֶׁן וְאֵפוֹד וּמְעִיל וּכְתֹנֶת תַּשְׁבֵּץ מִצְנֶפֶת וְאַבְנֵט וְעָשׂוּ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ וּלְבָנָיו לְכַהֲנוֹ לִי:
5. They shall take the gold, the blue, purple, and crimson wool, and the linen,		ה. וְהֵם יִקְחוּ אֶת הַזָּהָב וְאֶת הַתְּכֵלֶת וְאֶת הָאַרְגָּמָן וְאֶת תּוֹלַעַת הַשָּׁנִי וְאֶת הַשֵּׁשׁ:
6. and they shall make the ephod of gold, blue, purple, and crimson wool, and twisted fine linen, the work of a master weaver.		ו. וְעָשׂוּ אֶת הָאֵפֹד זָהָב תְּכֵלֶת וְאַרְגָּמָן תּוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חשֵׁב:
7. It shall have two connected shoulder straps at both its ends, and it shall be entirely connected.		ז. שְׁתֵּי כְתֵפֹת חֹבְרֹת יִהְיֶה לּוֹ אֶל שְׁנֵי קְצוֹתָיו וְחֻבָּר:
8. And its decorative band, which is above it, shall be of the same work, [emanating] from it: gold, blue, purple, and crimson wool, and twisted fine linen.		ח. וְחֵשֶׁב אֲפֻדָּתוֹ אֲשֶׁר עָלָיו כְּמַעֲשֵׂהוּ מִמֶּנּוּ יִהְיֶה זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר:

Guide Questions

1. According to Rashi on verse 27:20, what does the Hebrew word תָּמִיד mean? How is this reflected in synagogue sanctuaries today (see also Etz Hayyim p. 503 at the bottom)? What does this symbol mean to you?

2. According to the Stone Chumash (p.  465), how many pieces of clothing, or "vestments" did the High Priest or Kohen Gadol wear on a regular day, and how many did he wear on Yom Kippur? How many did a regular Cohen wear on a regular day? What might this teach about Yom Kippur? Why?

3. This Torah portion is one of the few in Exodus-Deuteronomy that do not mention Moses' name. According to the Etz Hayyim chumash (p. 503), why is this? What other major Jewish book traditionally does not mention Moses' name, and why?

4. According to the Etz Hayyim chumash (p.503), why must the Israelites use "clear oil of beaten olives," and what does this symbolize for us today?

5. According to Rebbe Nachman's Torah (Exodus, p. 223), on his comment on "You must command the Israelites," what does the Hebrew word תְּצַוֶּה imply? What might this imply for doing a "mitzvah" (which shares the same root)?

6. According to the Stone Chumash (p. 465), what do the words לְכָבוֹד וּלְתִפְאָרֶת mean to Ramban, Sforno, and Malbim (verse 2)? Where do these words appear in the siddur?

7. According to a midrash in Plaut's Modern Commentary, (p. 624, two sections - under "Light for God and Man" and "the Neir Tamid"), what is the purpose of kindling the menorah? How does this relate to Proverbs 6:23, "For the mitzvah is a light"?