Completing and Consecrating the Tabernacle
PARASHAT P’KUDEI (“records [of]”) brings to a conclusion the long Tabernacle narrative and the book of Exodus. In this book, the Israelites have been transformed from slaves building store cities for Pharaoh (1:11–14) into a free people building a “home” for the God who will now dwell among them (25:8). Once the Tabernacle is completed, God’s presence fills the sacred space. Just as God’s cloud and fire led the Israelites from the Sea of Reeds to Sinai and then hovered over the holy mountain, God will now be with them when the wilderness journey resumes, as recounted in the book of Numbers.
As the parashah begins, the Israelites have fabricated all the components of the tent and its enclosure, interior, and courtyard furnishings (see parashat Vayak’heil) now they inventory the collected materials (38:21–31). Only the instructions for the priestly vestments given in parashat T’tzaveh (28:1–43) have not yet been fulfilled. Thus, before the Israelites erect and dedicate the Tabernacle, they must make the garments for Aaron and his descendants (39:1–31). The description of the vestments here is quite similar to that of the earlier instructions. However, there are some differences, most notably the virtual absence of Aaron’s name, even though he serves as the chief priestly official (the “high priest”). Instead, the final part of Exodus returns to highlighting Aaron’s brother, Moses, and his special relationship with God.
After reporting that the vestments are completed, the text presents a final summation of the construction work (39:33–43), after which the actual assembly of the shrine can begin. God gives Moses the orders to set up the Tabernacle and install its furnishings (40:1–8) and then to consecrate them and also the priests (40:9–16). All the pieces now come together under the leadership of Moses, who carries out God’s commandments to erect the shrine and place its furnishings in the proper place (40:17–33). With the Tabernacle complete, God’s presence enters this sumptuous earthly abode (40:34–38). Some of the language here evokes the creation of the world in Genesis 1, reflecting the momentous significance that the text bestows upon this event.
Once everything is complete, Moses reviews the work and blesses the Israelites (39:43). Finally, God’s invisible presence fills the Mishkan (40:34–35). In contrast to the prior Torah portion, where women (and men) are mentioned explicitly as contributors to the Tabernacle and as participants in essential aspects of its construction and service, here neither women nor men are directly visible as such, apart from three specified leaders. Rather, those women (and men) remain in view while their gender recedes into the background. Indirectly—as previously mentioned donors, fabricators, and members of the collective Israelite community—they are included in the final account of the sacred portable structure erected so that God “may dwell among them” (25:8; 29:46).
—Carol Meyers
Outline—
I. INVENTORY OF DONATED METALS AND THEIR USE (38:21–31)
II. PRIESTLY VESTMENTS (39:1–31)
A. Introduction (v. 1)
B. Ritual items (vv. 2–21)
C. Apparel (vv. 22–31)
III. SUMMARY OF THE COMPLETED COMPONENTS (39:32–43)
A. Announcement of completion (v. 32)
B. General inventory of completed components (vv. 33–43)
IV. ERECTION AND CONSECRATION OF THE TABERNACLE (40:1–38)
A. Directions for erecting the Tabernacle complex (vv. 1–8)
B. Directions for anointing the Tabernacle complex and personnel (vv. 9–16)
C. Execution of the directions (vv. 17–33)
D. Entry of God’s presence (vv. 34–38)