Vayak’hel (He Assembled) Exodus(Sh’mot) 35:1-38:20
1.The name of this Torah portion is Vayak’hel. It can mean either “gather” or “assemble.” Interestingly we also saw this same word in our section last week. In Exodus/Sh’mot 32:1 we read where the people assembled around Aaron and demanded he make them gods to go before them since Moshe was absent. Today, in our opening verse of Vayak’hel, we read this word in Exodus 35:1. Here we read where Moshe assembled the people to contribute to and take part in the construction of the building of the Mishkan or Tabernacle. The same word was used to describe two drastically different events What made the difference in the outcome of these two cases?
If you look at the verses describing what happened when the people gathered around Aaron how would you describe this gathering? First, they were without leadership. You could say they were a crowd or a mob, each demanded and acted in a way that suited themselves. They did things they would never have considered doing individually.
Sort of the same story as in Judges 17:6, “In those days there was no king in Israel. Everyone did what was right in his own eyes.” The Israelites could not see their leader so they resorted to doing what was right in their own eyes.
They acted in a frenzy, the Torah explains, each doing whatever suited them. Have any of you ever been around a mob such as this? Jean and I were in the middle of one such mob in Jerusalem years ago when Arabs rioted on the Temple Mount over the rumor that a non-Muslim had fired a gun on the Temple Mount. We were over a half mile away with no involvement in the incident. However, we actually had to flee from a crowd whose intent was to harm anyone they came in contact with. This mob was leaderless so everyone was free to do whatever they pleased to whomever they happened to come across.
Now compare the mob mentality to what we see in our first Torah portion this week. Here we see people who were committed to a common goal. They were together in contributing to and working toward the construction of the Mishkan.
They each had a personal interest in the completion of this building. They were united in a common purpose. They became a community not a mob or crowd. Each had their own personal task or contribution. They chose to take part in the community purpose. Each had value. Each had worth. The result was the Mishkan or Tabernacle. All the people helped. Each had made a contribution. They had ownership in the results. The process between Exodus/Sh’mot 32:1 with the mob and here in 35:1 is community.
My question is, are we a community or a mob? Which quality do we see displayed in our country, in our neighborhood, in our congregations? As believers I pray we all do not forget who we are and what we are called to be. I pray we all strive to do what is right in the eyes of our Heavenly Father.
2.This week we read the setting up of the Mishkan (Tabernacle) and the accounting of the materials used in its construction. It is interesting in that just a few chapters back we covered the materials used and the gathering of those items. In our earlier reading the words, “And you shall make,” was used in each item to become part of the Mishkan, while here in our present Torah portion the wording is changed to, “And he made.” If we take a moment I think by this change we are told of more than just the passage of time. What do you see taking place here?
We are told of the completion of a task set out by G-d for His people. We see follow through. I think this is really important for each of us to contemplate. G-d has a task for each of us in this world. Whatever that task is, our job or mission is to carry it out to completion. It is easy to become tired or discouraged along the way. That is when we refresh ourselves by going back and recalling the original call of G-d and be encouraged to carry it through. This also applies to a group as well as an individual. Road to Zion has as one of its major tasks the reclamation of our roots to our faith, to get back to what we see as essential in being who we are as a people – grafted into the House of Israel. For 2,000 years we have drifted away. Now it is time to return. So here Torah shows us the beginning and the end of this mission to build the Mishkan. May it be with us in our day.
3.The curtain in the holy of holies is mentioned in Exodus 26:33, Exodus 36:35 and in the book of II Chronicles 3:14. It is also mentioned in Hebrews 9:3. This curtain separated the holy place from the most holy in both the Tabernacle and the Temple. According to the gospels the curtain tore into two pieces when Yeshua breathed His last upon the cross. (Mark 15:38.) Why did the curtain tear at that moment? Was it G-d’s rejection of the Levitical system? Was it a sign of G-d’s displeasure with the people and the Temple? If not why did it happen?
True or False:
1.In Christian theology the tearing of the temple veil at the moment of Yeshua’s death symbolizes the end of the old covenant and the opening of direct access to G-d for all believers through Yeshua’s sacrifice. Yes, this is taught in some churches but it is incorrect teaching.
2. The torn veil marks the Old Covenants end and a new era’s inauguration. False.
3.The veil symbolizes the Messiah’s body. As the life was rent from His body the curtain was rent that we might have access to the throne of glory in the heavenly Temple through the Messiah.
Answer to question number 3 is found in
Hebrews 10:19-20, “Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Yeshua, by a new and living way opened for us through the curtain, that is, his body,”
The Talmud states if one witnesses someone breathe his last he must rend his garments.
Rabbi Shimon ben Eleazar said, “One who stands near the dying, at the time when he breathes his last, he is duty bound to rend his garments. (b.Bava Metzia 25a)
Mark uses the same type of language in Mark 15:37-38, “With a loud cry, Yeshua breathed his last. The curtain of the temple was torn in two from top to bottom.”
I think there is more than one answer as to why this happened. Not only does it symbolize our access to G-d through the blood of the Messiah but I also think the tearing of the veil was an expression of G-d’s sorrow as His Son was dying. Tearing of the veil is a Jewish mourning rite. Where else in scripture do we see the tearing or rending of garments as a sign of grief or death of someone?
Jacob when he thought his son Joseph was dead
Gen 37:34 Then Jacob tore his clothes, put on sackcloth and mourned for his son many days.
David after learning of the death of Saul and Jonathan
II Samuel 1:11-12 “Then David took hold of his own clothes and tore them, and all the men who were with him did the same. They mourned and wept and fasted until evening for Saul and his son Jonathan, and for the people of the L-RD and the house of Israel, because they had fallen by the sword.”
Job after learning he had lost everything.
Job 1:20-22, “Then Job stood up, tore his robe, and shaved his head. He fell to the ground and worshiped, and said: “Naked I came from my mother’s womb, and naked I will depart. The L-rd gave and the L-rd has taken away; may the name of the L-rd be praised. In all this, Job did not sin by charging G-d with wrongdoing.”
As a side note, It is interesting to read what Job’s first reaction was to losing everything and everyone. A man’s first reaction is often very telling, and reveals what really dominates his heart. Worship was Job’s first reaction to his crisis. After tearing his clothes and shaving his head he worshiped G-d.
Elisha upon seeing Elijah taken up into heaven
II Kings 2: 11-12, “As they were walking along and talking together, suddenly a chariot of fire and horses of fire appeared and separated the two of them, and Elijah went up to heaven in a whirlwind. Elisha saw this and cried out, “My father! My father! The chariots and horsemen of Israel!” And Elisha saw him no more. Then he took hold of his own clothes and tore them apart.